Isaiah 30

Reprimand is disapproval expressed in correction or strongly worded blame. The Educator resorts to this method of training when he says through Isaiah, “Woe to you, apostate children, says the Lord, that you would take counsel and not of me, and make treaties and not of my Spirit.” He flavors each pronouncement in turn with the tart spice of fear to whet the appetite of his people for salvation and make them more aware of it, just as wool to be dyed is usually steeped first in an astringent to prepare it to preserve the dye.

The Instructor Book 1

Moreover, in the same [Gospel] he also says, “All who have come before are thieves and robbers.” Who are such but the deserters of the faith and the transgressors of God’s church, who strive against God’s ordinance—whom the Holy Spirit rightly rebukes by the prophet, saying, “You have taken counsel, but not by me; and have made a confederacy, but not by my Spirit, to add sin to sin.”

To Novatian 2:3-4

Let every man and woman among us, whether meeting together at church or remaining at home, call upon God with much earnestness, and he will doubtless accede to these petitions. Whence does this appear evident? Because he is exceedingly desirous that we should always take refuge in him and in everything make our requests to him; [he desires that we] do nothing and speak nothing without him. For men, when we trouble them repeatedly concerning our affairs, become slothful and evasive and conduct themselves unpleasantly toward us; but with God it is quite the reverse. Not when we apply to him continually respecting our affairs, but when we fail to do so, then is he especially displeased. Hear at least what he reproves the Jews for, when he says, “You have taken counsel, but not of me, and made treaties but not by my Spirit.” For this is the custom of those who love; they desire that all the concerns of their beloved should be accomplished by means of themselves; and that they should neither do anything, nor say anything, without them.… Let us not then be slow to take refuge in him continually; and whatever be the evil, it will in any case find its appropriate solution.

Homilies Concerning the Statues 3:5

1–5

(Chapter 30, Verse 1 and following) Woe to the rebellious children, says the Lord, who make plans that are not from me, who weave a web without my Spirit, adding sin upon sin. You who walk to go down to Egypt, without consulting me, hoping for help from Pharaoh's strength and relying on the protection of Egypt's shadow. But Pharaoh's strength will be your shame, and the trust in Egypt's shadow will bring you disgrace. For there will be princes in Tanis, and your messengers have reached Hanes. All are confounded over a people that cannot profit them: they were not a help, but for confusion and for a reproach. Woe to the rebellious children, saith the Lord, who have taken counsel, and not of me; and have made a league, but not by my spirit, that they might add sin to sin: Who walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. There will be protection from Pharaoh for you, but it will lead to confusion; and those who trust in Egypt will be put to shame. For there are princes in Zoan, and their messengers are evil. They will labor in vain to help the people, for it will not benefit them. Instead, it will bring confusion and shame. After the prophecy against Ariel and everything that has been discussed up to this point, now begins another prophecy, which is proven to have been fulfilled after one hundred and fifty years between Isaiah and Jeremiah. For he predicts that story which we read in the volume of Jeremiah (Jer. XLI), when Jerusalem was overthrown and all its wealth and princes were transferred to Babylon, a leader of royal descent was appointed over those who remained in Judah, Godolias son of Ahicam. But after he was killed by trickery with the help of the Chaldean allies, all the leaders of the warriors, and Johanan son of Carai, and Jechoniah son of Hosea, and the rest of the people from small to great, approached the Prophet Jeremiah and said to him: Let our plea fall before you, and pray to the Lord your God for all these remaining ones. Because we are few out of many, as your eyes look upon us; and let the Lord your God announce to us the way by which we must go, and the word that we must do (Jeremiah 42:2, 3). And after ten days Jeremiah responded to the word of the Lord, saying: Thus says the Lord God of Israel: If you remain quiet in this land, I will build you up and not tear you down, I will plant you and not uproot you, for I am appeased by the evil that I have done to you. Do not be afraid of the face of the king of Babylon, whom you fear in your cowardice (Ibid., X, 11). And after a little while: But if you say, 'We will not dwell in this land,' and you set your face to go to Egypt and go to live there, the sword that you fear will overtake you there, and the famine about which you are anxious will cling to you in Egypt, and there you shall die (Ibid., XLII, 13, 15, 16). The proud men answered, saying to Jeremiah: You speak lies: the Lord our God did not send you, saying: Do not go to Egypt, to live there; but Baruch the son of Neriah incites you against us, to deliver us into the hands of the Chaldeans, to kill us and make us be carried away to Babylon (Jeremiah 43:2, 3). In the end, all the leaders of the people, gathering together with the women and the little ones and the daughters of the king, not heeding the voice of the Lord, entered Egypt, taking Jeremiah and Baruch with them, and they came to Tahpanhes, so that Jeremiah prophesied as a sign of the future captivity against the disobedient people, the things contained in his book. Therefore, what was going to happen afterwards, many years before, was predicted, and they are called deserters and betrayers, the sons who, abandoning God's counsel that they had received through Jeremiah, followed their own will, and they wove a web, not by the spirit of God, which resounded through Jeremiah's mouth. But he metaphorically placed the woven web, in order to demonstrate the wicked counsel, and they did this in order to increase their past sins with the sin of contention and pride. He said, 'You who go down to Egypt, and have not asked my advice. Not that they have not asked, but that they have not wanted to listen to the counsel of the Prophet, hoping for assistance in the strength of Pharaoh, and having confidence in the protection, or shadow, of Egypt. Regarding the strength of Pharaoh, which is mentioned twice in this passage, it is written as 'Maoz' in Hebrew. We make this note so that when we read in the book of Daniel (Dan. II) about the vision of God as 'Maozim', we understand it to mean not as Porphyry imagines, the God of the village of Modim, but rather a mighty and powerful God. But Pharaoh among the Egyptians is the name of royal power; and each one is called by a special name, like Pharaoh Nechao, and Pharaoh Vafres (or Vafre): just as we use the proper names of kings for Caesar and Augustus. And it shall be, he says, that the strength of Pharaoh will be to you for confusion, and the confidence in the shadow of Egypt for shame. The same Jeremiah writes that in the city of Taphnis in Egypt he buried stones in the gateway of Pharaoh's house, and said to the men of Judah: Thus says the Lord God of hosts, the God of Israel: Behold, I will send and take Nebuchadnezzar the king of Babylon, my servant, and I will set his throne upon these stones which I have hidden, and he shall set his throne upon them. And it shall happen, as he strikes the land of Egypt, those destined for death, to death; those destined for captivity, to captivity; and those destined for the sword, to the sword. And he shall kindle a fire in the temples of the gods of Egypt, and he shall burn them, and he shall lead captives away. And the land of Egypt shall be made desolate, as a shepherd wraps himself in his cloak and departs from there in peace. And what follows: Your princes will be in Tanis, and your messengers have reached Hanes, to be read with mockery and emphasis, because they have rejected God's counsel and sent their princes to the city of Tanis in Egypt, where the royal house of Pharaoh was, and under Moses many signs and wonders were performed, as the Psalmist says: He did miracles in the land of Egypt, in the field of Tanis (Ps. LXXVII, 43). And the same Isaiah speaks against Egypt: Where are your wise men now? They will announce to you and say what the Lord of hosts has planned against Egypt. The princes of Tanis have failed, as Isaiah mentions that they failed at that time when the Lord entered Egypt on a light cloud. However, we do not read about the city of Hanes in any other place in Egypt, but from what is said: Your messengers have reached Hanes, we understand that it is the farthest city in Egypt near the Ethiopians and Blemmyas (also known as Blembas), for which the Septuagint translates as: The worst messengers will labor in vain, those who trusted in the Egyptian people, who could not help them, and became an eternal disgrace. Some people think that this place, contrary to the ten tribes in Samaria, was written because when they asked for help from the Egyptians, they were captured by the Assyrians. According to tropology: All those who, despising the religion of God, return to their own vomit, and with the name of children lost, are called shameless dogs, they make a plan, not through the Lord, and they make a pact, not through the spirit of the Lord, and they add sins to sins: so that, being overcome by enticing vices, they also receive the corruption of dogmas, and they descend into the darkness of Egypt, seeking help from Pharaoh, who reigns in Egypt, whose protection leads to everlasting disgrace and reproach. For indeed there are in Tanis, to be sure in a humble and dejected command, its worst messengers, who labor in vain over a people who cannot benefit them. For just as the salvation of the disciples helps the holy teachers, so the perdition of the seduced ones destroys their patriarchs who have turned to the aid of Egypt.

Commentary on Isaiah

667. Woe to you, apostate children. In this part, the prophet threatens against those who despised the prophet Jeremiah, and who went into Egypt against his counsel, as it says in Jeremiah 42 and 43. And this is divided into two parts:

in the first, he threatens against the Jews only;

in the second, against the Jews together with the Egyptians, in whom they trusted, woe to them that go down (ch. 31).

Or, according to the Gloss,

in the first part, he prohibits them from descending to Egypt,

in the second, he threatens punishment against those who descend.

The first of these is divided into two:

in the first, he sets out threatening;

in the second, consolation: therefore the Lord waits (Isa 30:18).

The first of these is divided into two:

in the first, he denounces their descent;

in the second, he denounces their contempt of the divine command: therefore have I cried (Isa 30:7).

668. Concerning the first, he denounces three things in them.

First, the disposition of the journey, setting out the intention: that you would take counsel; a web, wicked machination; and the consequent effect: that you might add sin upon sin: why will you add sin upon sin? (2 Chr 28:13).

Commentary on Isaiah

669. Second, he sets out the execution of this counsel as to walking the way: who walk, which is deformed by contempt of divine counsel; who have not asked at my mouth, the prophet: if you will separate the precious from the vile, you shall be as my mouth (Jer 15:19), because you would not do what he said; and by trusting in human help, trusting in the shadow of Egypt: cursed be the man that trusts in man, and makes flesh his arm (Jer 17:5).

Commentary on Isaiah

And he sets out the effect: and the strength of Pharaoh shall be to your confusion: I will change their glory into shame (Hos 4:7).

Commentary on Isaiah

Hence, as to the end of the way: for your princes went into Taphnis, which is only in the other part of Egypt, as if they feared to remain in the first borders: what have you to do in the way of Egypt, to drink the troubled water? (Jer 2:18).

Commentary on Isaiah

And he shows their lack of hope: they were all confounded: put not your trust in princes: in the children of men, in whom there is no salvation (Ps 145:2–3[146:3]).

Commentary on Isaiah

6–7

(Verse 6a) The burden of the beasts of the south.

In Hebrew it is called Massa Beemoth (Al. Behemoth) of the Negeb, which the Septuagint translated as 'The Vision of the Quadrupeds in the Desert'. The superior explanation, which we have extensively explained through the replication of the historical text, is the interpretation of this place, according to the prophetic custom, that the burden, that is, the weight and burden of torment and punishment, not only came upon Babylon and the Philistines, and Moab, and Damascus, and Egypt, and the desert sea, but also upon Edom and Arabia, and the valley of Zion, and finally Tyre; but it also came upon the beasts of the south, which the Septuagint translated as quadrupeds in the desert. But the tribe of Judah, which is situated in the southern part, is bordering the wilderness; and those who rejected Jeremiah's prophecy, upon the capture of Jerusalem, refused to dwell in Judah; but they fled to the Egyptians through the desert. And rightly are they called the beasts of the South, or the quadrupeds in the wilderness, because they rejected the knowledge of God, and despising His command, fled to the idols of Egypt, having hope in Pharaoh, to whom whoever leans on, is like one leaning on a reed, which, if broken, will wound the hand of the one leaning on it. Concerning these kinds of animals, the sons of Korah spoke in the psalm: When a man is in honor, he does not understand; he is compared to the foolish animals and becomes like them (Ps. 49:13). And what follows: This is their way; their folly leads them astray, which can rightly be understood in relation to the present chapter, that their way through the desert led to their ruin. I have read, I know, that the animals of the south and the quadrupeds in the desert, who left the borders of Judah and fled into the darkness of Egypt, are referring to the spiritual wickedness in heavenly places; and the rulers of these darknesses, who lost all the wealth and former riches of Egypt in their desire. He said this. We say, according to tropology, that all those who, having abandoned the Creator, have given themselves to the errors of the world, are like quadrupeds in the desert of this age, from which they hope in vain for help, since they have abandoned the true help of God.

Commentary on Isaiah

6–7

(Vers. 6, 7.) In the land of trouble and distress there will be a lioness and a lion: there will also be venomous snakes and flying serpents. They will carry their riches on the backs of donkeys and their treasures on the humps of camels to a people who cannot help them. Egypt will be useless and in vain for assistance. LXX: In trouble and distress there will be a lion and a lion's cub: then there will be asps and flying snake offspring. They will carry their riches on donkeys and camels to a nation that will not help them. The Egyptians will be empty and useless for your benefit. For the lion, in Hebrew it is written Leis () (also Lehis), and for the flying ruler, which the Seventy translated as flying asps, in Hebrew it is called ἐμπρηστὴς and flying, which we can call the burner, and in Hebrew it is called Saraph (). Again, in that place where we have translated, carrying on the shoulders of the beasts, they have uniformly translated all the animals as foals, that is, the young of donkeys. But the land of tribulation and anguish signifies the very wide desert, through which the remnants of Jerusalem, along with John the son of Careah and the daughters of King Zedekiah, having taken away all they could have, fled to Egypt. Likewise, understand metaphorically the lioness and the lion cub as Jerusalem and its people, as Balaam says in Numbers: Behold the people shall rise up as a lioness, and shall lift itself up as a lion; it shall not rest until it devour the prey, and drink the blood of the slain (Num. XXIII, 24). In Ezekiel it is also written: Take up a lamentation for the prince of Israel, and say: Why has your mother the lioness lain down among lions, and reared her whelps in the midst of young lions? (Ezek. 19:1-2). And lest we think that Holy Scripture truly speaks of the lioness and the lion contrary to the nature of things, that a viper and a flying basilisk should be born of a lioness and a lion, that is, that worse offspring should be generated from evil parents, of whom the Gospel also spoke: Brood of vipers, who has shown you to flee from the wrath to come? (Matt. 3:7). And to the land of Israel it is said: You are a land where it does not rain, nor does the rain come upon you in the day of anger, whose rulers are in its midst, like roaring lions, seizing prey, devouring souls by their power (Above, V). These offspring of vipers, or flying asps, that is, the rulers of the people and the whole crowd of the wicked, went to the people who could not help them, as Jeremiah says (Jer. LVI), that the Lord delivered Pharaoh, the crafty king of Egypt, into the hands of his enemies, and into the hands of those seeking his life, and all the men of Judah, who were in the land of Egypt, were consumed by sword and famine, to the point that the Hebrews delivered Jeremiah and Baruch, before Nebuchadnezzar captured Egypt, from the imminent captivity, avoiding death. A certain lioness and her lion cub, a celestial lion, were deceived by Jerusalem and exposed the people. And a flying king, and vipers, and offspring of asps, of whom we read above (Above. XIV and XXVII), a twisted serpent, and of whom the Savior spoke in the Gospel: I saw Satan, like lightning falling from heaven (Luke X, 19): who is called the dragon in the Apocalypse (Rev. XII), he drew with him a third part of the stars to the earth, who, by the perversity of their judgement, lost their former riches, abandoning them to the Egypt of this age.

Therefore I cried out concerning this: it is only pride: be silent. For this reason, I do not know what the Seventy Interpreters intended: Proclaim these things, because your consolation is in vain. Furthermore, Symmachus interpreted it as 'turbulence is to dwell', that is, they are tumultuous in their habitation. The Hebrew word Reeb, or Reheb according to some, is translated by Aquila as 'impetus and pride', by Symmachus as 'disturbance', by the LXX as 'vanity', and by Theodotion as 'latitudinarianism'; which is written with three letters, Res (ר), He (ה), and Beth (ב), and it is the same as what is read in the Psalms: 'I will be mindful of Rahab and Babylon, those who know me' (Ps. XXVI, 3). And the meaning is: Since the Egyptians offer empty help, I commanded him, that is, Jerusalem, or I exclaimed, that the Egyptians only have the name of a kingdom, and without power they boast; and Israel should sit or dwell in their own land, and not seek help in vain from the weak.

Commentary on Isaiah

670. Third, he describes the carrying away of goods: the burden of the beasts;

he threatens first the destruction of Egypt. The burden, of the sons of Judah, beasts, because of their stupidity or because they bore their goods like beasts; of the south, because they fled to the south or because their dwelling was in the southern part. In a land of trouble, in Egypt, which in Hebrew is called "Meyrey," which is translated "trouble" or "distress": the sword which you fear, shall overtake you there in the land of Egypt (Jer 42:16).

Second, he sets out the condition of those who carry away the goods: the lioness, because of its ferocity, the lion, because of the presumption of its audacity, the viper, because of its cruelty, the flying basilisk, not because it has wings, but because it leaps on the face of men, because of its swiftness to do evil: her princes are as roaring lions (Zeph 3:3).

Third, the carrying away of the goods: they carry their riches.

Fourth, the vanity of their labor: to a people that shall not be able to profit them: vain is the salvation of man (Ps 59:13[60:11]).

Commentary on Isaiah

671. Therefore have I cried. Here he denounces their contempt of the divine command.

And first, he shows how they despised the divine command;

in the second part, how they despised salutary counsel: for thus says the Lord God (Isa 30:15).

Concerning the first, he sets out three things:

first, the divine command;

second, the contempt of the people: for it is a people (Isa 30:9);

third, he threatens those who despise death or the destruction of death: therefore thus says the Holy One of Israel (Isa 30:12).

672. Concerning the first, he sets out three things.

First, the command, therefore have I cried concerning this, that it is useless to go into Egypt, sit still, in your own land: thus says the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord (Jer 14:10).

675. Note on the words, sit still (Isa 30:7), that man ought to sit still

first, from the act of sin, above: cease to do perversely, learn to do well (Isa 1:16–17);

second, from the course of wandering: thus say to this people, that have loved to move their feet, and have not rested (Jer 14:10);

third, from immoderate appetite, below: the heart of the wicked is like the raging sea, which cannot rest (Isa 57:20);

fourth, from presumptuous intellect: when a man has done, then shall he begin (Sir 18:6).

Commentary on Isaiah

[Isaiah] set his prophecy down in writing in a new book so that, after his prophecy was fulfilled, what he had written might bear witness against the Jews of what the inspired prophet predicted to them a long time before. This is why he did not simply write it in a book, but in a new book, a book capable of staying sturdy for a long time without easily falling apart, a book which could last until the events described in it would come to pass.

Discourses Against Judaizing Christians 5:4.6

(Verse 8.) Now, write for them on a tablet. Carefully inscribe it in the book: and it shall be a testimony until the last day. The Hebrews say that in the Prophets there is one spirit, and all times are connected before the Lord. Jeremiah commands, and it is God's command, that he writes on a tablet when entering Egypt, which is made of imperishable wood. Or, as Symmachus translates, on a wide board. But to the Jews, without a doubt: and he had explained it carefully in the book, so that there is no difficulty in reading it, so that when the prophecy is fulfilled, they will then understand that the speech of the prophets was true. We will quickly run through the obvious points, so that we can dwell on the more obscure ones.

Commentary on Isaiah

Second, he sets out the confirmation of the command. Now therefore, you, Isaiah, go in, by prophetic vision, or you, Jeremiah, go in, into Egypt with the people, as it says in Jeremiah 43;

third, he assigns the fruit of this confirmation: and it shall be in that day for a testimony for ever: write this for a memorial (Exod 17:14).

Commentary on Isaiah

9–11

(v. 9 et seq.) For the people provoke to anger, and the sons are liars, sons unwilling to listen to the law of God. They say to the seers, “Do not see”; and to the prophets, “Do not prophesy to us what is right; speak to us pleasant words; see us errors. Depart from me the way; turn aside from me the path; let the Holy One of Israel cease from before us.” It is clear that they have provoked the Lord to anger, not wanting to hear the words of Jeremiah (Jer. 43). And they said to Him, 'Do not show us what we do not want to see; do not forbid us from the way of Egypt, nor tell us what is right; but speak what pleases us, so that we may go to Egypt and accumulate sins upon sins. Why do you impose on us what we do not willingly hear? Why do you show us the way which we do not want to enter? Why do you repeatedly proclaim to our ears, 'Thus says the Lord, the Holy One of Israel'? Let this preaching cease from us.' According to allegory, all heretics are called lying sons. For they went out from us, but they were not of us (1 John 2); they do not listen with the ears of the inner man to the Law of God, and they speak to the teachers of the Churches: Do not show us what is right, nor threaten us with the flames of hell; but promise us the kingdom of heaven, so that after indulgence and pleasures, paradise may be opened to us. Why do you show me the way of the Lord, which I do not willingly enter? What does the title Holy Israel or the word 'Israelis' mean, which does not penetrate the secrets of my heart? Indeed, it is also said to the negligent people of the Church if they turn away from the severity of the teachers and favor flatterers.

Commentary on Isaiah

673. For it is a people. Here he sets out the contempt of the people,

and first, the contempt by which they despised God: that provokes to wrath, as to sin of transgression: do not you provoke me, as the house of Israel provokes me (Ezek 2:8); and lying children, as to sin of speech, for they promised obedience to Jeremiah, a promise which they would not keep, as it says in Jeremiah 42. The children that are strangers have lied to me (Ps 17:46[18:45]): that will not, as to sin of omission: he that stops his ears from hearing the law, his prayer shall be an abomination (Prov 28:9).

Commentary on Isaiah

The chief priests and the Pharisees, through the agency of Pilate, sealed the tomb; but the women saw him who was risen.… The chief priests lacked understanding, but the women beheld with their own eyes. When the soldiers came into the city and told the chief priests what had happened, they said to the soldiers, “Say, his disciples came by night and stole him while we were sleeping.” Well did Isaiah foretell this also, in their persons: “But tell us, and relate another error.” Christ has risen and come back from the dead, and by a bribe they persuade the soldiers.

Catechetical Lecture 14:14

What insults a person more: when he says something and receives no answer or when he is silent and receives no answer? Obviously a person is most insulted when he speaks and receives no answer. God is insulted when he speaks and you will not heed what he says. They said in ancient days to the prophets, “Do not speak to us.” But you do worse. You say, “Speak to us, but we will not obey.” They turned the prophets away in order to keep them from speaking, sensing that there was some sort of awe or obligation in the voice itself. But you, with excessive contempt, do not even do this. Believe me, if you stopped our mouths by putting your hand over them, it would not be as great of an insult as it is for you to hear but not obey.

Homilies on the Acts of the Apostles 19

Second, he sets out their contempt of the prophets: who say to the seers, according to which they prohibited them from carrying out their proper office: you seer, go, flee away (Amos 7:12); inasmuch as they induced them to lie: speak unto us pleasant things: behold the words of the prophets with one mouth declare good things to the king (1 Kgs 22:13).

Commentary on Isaiah

Turn away, inasmuch as they prohibited the word of divine knowledge: who have said to God: depart from us, we desire not the knowledge of your ways (Job 21:14).

Commentary on Isaiah

12–14

(vv. 12-14) Therefore thus says the Holy Lord of Israel: Because you have rejected this word and have put your trust in oppression and in deceit, and have relied on it, therefore this iniquity shall be for you like a breach in a high wall that is sought after and cannot be found, like a jar of clay that is broken beyond repair, so that no fragment of it is found for taking fire from the hearth or for drawing water from the cistern. For, as you have said above, 'Let the Holy One of Israel cease from our presence,' or as the Seventy translated it, 'Take away from us the word Israel'; therefore, thus says the Lord, the Holy One of Israel, and to those who are unwilling to listen, He approaches, so that you may feel the punishment of the one whom you have neglected, warning you. You have put your trust in the deceit and lies of the Egyptians, and you have relied on their tumult, their contradiction and pride, as Symmachus and Theodotion have interpreted, therefore this injustice or sin will turn against you, so that you may be like a suddenly falling wall of a strong and captured city, whose ruin will come suddenly, for thus the Seventy translated it. And the sense is similar to the Hebrew: Just as the interruption of a very high wall that has brought about a long ruin is difficult to restore and regain its former beauty, so sudden destruction will come upon you. And let me use another comparison: Just as the vessel of a potter, if it is broken by a very strong crushing, is shattered into fragments, such that only a tiny piece remains to carry a spark or a little water is drawn from a small hollow, so you, when you go to Egypt, pursued by Nebuchadnezzar, will perish completely. Heretics also rely on deceit and falsehood, and they mutter against their Creator according to the Septuagint. Therefore, their impious city will be destroyed, which Cain built, and it will face sudden destruction when it is captured by the men of the Church. It will be so completely destroyed and crushed that nothing will remain in it to reignite the extinguished fire and provide even muddy and meager water to the thirsty people.

Commentary on Isaiah

674. Therefore thus says the Holy One of Israel. Here he threatens destruction to them, resuming the subject of their guilt that the punishment may appear more just: because you have rejected this word.

Commentary on Isaiah

And he adds the punishment, where it says, therefore shall this iniquity be to you, signifying sudden punishment by the likeness of ruin, which lies hidden for a long time in a wall that falls suddenly in the end: for the destruction thereof shall come on a sudden: for when they shall say: peace and security; then shall sudden destruction come upon them (1 Thess 5:3).

Commentary on Isaiah

And he shows the strong punishment: and it shall be broken small, under the likeness of the breaking of a vessel, of which no fragment remains whole for any use, namely, for carrying fire and drawing water, above: with breaking shall the earth be broken (Isa 24:19).

Commentary on Isaiah

Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185, of the enemy. That was important, but it was little compared to what shall be told. The same king’s repentance won the repeal of the sentence God had passed on him. For when he was sick, Isaiah said to him, “Give charge concerning your house, for you shall die, and not live.” What expectation was left? What hope of recovery was there when the prophet said, “For you shall die”? But Hezekiah did not cease from penitence, for he remembered what was written: “In the hour that you turn and lament, you shall be saved.” He turned his face to the wall, and from his bed of pain his mind soared up to heaven—for no wall is so thick as to stifle reverent prayer—“Lord,” he said, “remember me.” “For it is sufficient for my healing if you remember me. You are not subject to circumstances but are yourself the legislator of life. For not on birth and conjunction of stars, as some vainly say, does our life depend. No, you are the arbiter, according to your will, of life and the duration of life.” He whom the prophet’s sentence had forbidden to hope was granted fifteen further years of life, the sun turning back its course in witness thereof. Now while the sun retraced its course for Hezekiah, for Christ it was eclipsed, the distinction marking the difference between the two, I mean Hezekiah and Jesus. Now if even Hezekiah could revoke God’s decree, shall not Jesus grant the remission of sins? Turn and lament, shut your door and beg for pardon, that God may remove from you the scorching flames. For confession has the power to quench even fire; it can tame even lions.

Catechetical Lecture 2:15

The Apocalypse also threatens the seven churches unless they should repent. Nor would he, indeed, threaten the impenitent unless he pardoned the penitent. God himself also says, “Remember then from where you have fallen, and repent.” And again, “When, having returned, you shall mourn, then shall you be saved and know where you have been.” Let no one so despair of the vileness of a sinful soul that he believe that God has no need for him anymore. The Lord wishes that not one of us should perish. Even those of little worth and the humblest are sought after. If you do not believe it, consider this. Behold, in the Gospel the single piece of silver is sought after, and when [it is] found [it] is shown to the neighbors. The little sheep, although it has to be carried back on his supporting shoulders, is not burdensome to the shepherd. Over a single sinner who repents, the angels in heaven rejoice and the celestial choir exults. Come then, you sinner. Do not cease your entreaties. You see where there is rejoicing over your return!

On Penitents 12:3

15–16

(Verse 15 and following) For thus says the Lord God, the Holy One of Israel: If you return and rest, you shall be saved; in quietness and in trust shall be your strength. But you were unwilling, and you said, 'No! We will flee upon horses'; therefore you shall flee away, and, 'We will ride upon swift steeds'; therefore your pursuers shall be swift. One thousand at the threat of one; at the threat of five you shall flee. LXX: Thus says the Lord God, the Holy One of Israel: When you turn to me and groan, then you shall be saved, and you shall know where you have been: for you trusted in idols, your strength became vain; and you were unwilling to hear, but you said, 'We will flee upon horses'; therefore you shall flee; and, 'We will ride upon swift steeds'; therefore those who pursue you shall be swift. A thousand will flee at the threat of one, and at the threat of five, many will flee. The Holy One, whom I had kept silent about his name, is the Lord God, who speaks to you and through me and through Jeremiah (Jeremiah XII): If you repent and either abandon vices or the error of evil counsel, and remain in Judah, fearing not the attack of the Babylonians, but my commandments, you will be saved. Rest and hope in the Lord, and take hold of the strength of faith in my promises. You, who have despised the commandments of life and have said in despair, it will not be as you speak; instead, we will flee to the Egyptian horses and go swiftly to them in haste. Since you have said these things, you will indeed flee and enter Egypt with destructive haste; but the Babylonians will be faster, as they will pursue you all the way to Egypt, and such great terror and fear will hold Egypt that a thousand Egyptians will not be able to resist a single Chaldean, and the multitude of fleeing enemies, five against one, as we read in Deuteronomy: The Lord will cause you to fall before your enemies' eyes. By this passage, you will depart from them and flee through seven ways from their presence, and you will be scattered among all the kingdoms of the earth (Deut. XXVIII, 25, 32). According to the allegorical and Septuagint edition, the divine word encourages all sinners, especially heretics, to repent, so that when they have turned away from vices and have repented, they may be saved; and then they will understand where they were before, and that they had hoped in vain things. And when they are encouraged to repent, on the contrary, they trust in false teachers and in the uncertainties of the world: not wanting to hear the words of God, they long for Egyptian horses and rejoice in their swiftness, which the Lord has forbidden to be multiplied (Deuteronomy 17). Therefore, the men of the church will pursue them swiftly, and one warrior's voice, or five fighters (which we should understand to refer to the mind and the five senses), will not be able to withstand a thousand men and an undisciplined crowd fleeing.

Commentary on Isaiah

It is never too late to repent. You may have gone down from Jerusalem and may have been wounded on the way; yet the Samaritan will set you upon his beast and will bring you to the inn and will take care of you. Even if you are lying in your grave, the Lord will raise you though your flesh may stink. At least imitate those blind men for whose sake the Savior left his home and heritage and came to Jericho. They were sitting in darkness and in the shadow of death when the light shone upon them. For when they learned that it was the Lord who was passing by, they began to cry out, saying, “You son of David, have mercy on us.” You too will have your sight restored, if you cry to him and cast away your filthy garments at his call. “When you shall turn and repent then shall you be saved, and then shall you know where you have been.”

Letter 147.9

So useful are trials for Christians that through them, our spirit becomes a sacrifice to God. For it is written in the psalm: “The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise.” Enlightened by this and innumerable other texts of this type, let us hasten as rapidly as possible to be converted to God absolutely.… Converted, let us never despair of the forgiveness of sins, holding on to the faithful promise of the Lord who says, “In returning and rest, you will be saved.” Let us put up with the pressures and trials of the present time with patient courage, and let us never depart from the fear of the Lord. For the apostle commands us to “endure in affliction.” He bears witness that the correction of the present time is of great avail to us for avoiding the punishment of the future judgment, saying, “But since we are being judged by the Lord, we are being disciplined so that we may not be condemned along with the world.”

Letter 7:20-21

Let us, then, devoutly think over these truths, dearest brothers, while it is still within our power to do so with the help of God. As we shudder at the wounds of our sins as at deadly poisons, let us apply ourselves to almsgiving, prayer and fasting. Above all, by a charity that loves not only friends but even enemies, let us have recourse to the mercy of that heavenly Physician to recover the health of our souls as if by spiritual remedies. For he himself said, “I take no pleasure in the death of the sinner, but rather in the wicked man’s conversion, that he may live”; and again: “When you groan and are converted, you shall be saved.” In his goodness may he lead us to this salvation, who together with the Father and the Holy Spirit lives and reigns forever and ever. Amen.

Sermon 150:5

676. For thus says the Lord. Here he denounces their contempt of divine counsel, and concerning this, he sets out three things.

First, the counsel: if you return, below: be converted to me, and you shall be saved (Isa 45:22).

Commentary on Isaiah

Second, their contempt: but have said: no. Therefore shall you flee: these are the words of the Lord. One way may we go out (Deut 28:25); and we will mount upon swift ones: the voice of the rebellious people; therefore shall they be swifter: the voice of the Lord: our persecutors were swifter than the eagles of the air (Lam 4:19).

Commentary on Isaiah

When Moses fought against Amalek, it was not with the sword but with prayer that he prevailed. Therefore, if we wish to be lifted up, we must first prostrate ourselves.… We do not understand the prophet’s words: “One thousand shall flee at the rebuke of one.” We do not cut away the causes of the disease, as we must do to remove the disease itself. Else we should soon see the enemies’ arrows give way to our javelins, their caps to our helmets, their saddle horses to our chargers.

Letter 60.17

(Verse 17.) Until you are left like a bad ship on the top of a mountain, and like a signal on a hill. Jeremiah also writes that after those who had taken refuge in Egypt had been killed by the sword and famine, few remained who returned to Judah (Jeremiah 46). And just as if a ship is broken and its structure is dissolved, only a tree, which is called a mast, remains, and is set as a signal on the top of the mountain or on a high hill, so as a sign and a trace, hardly one or two remain, to demonstrate the power of God. And then, he says, all the remnants of Judah, who are now entering the land of Egypt to dwell there, when they return to the land of Judah, will know whether my word or theirs shall be fulfilled.

Commentary on Isaiah

Third, he threatens destruction: a thousand men, Egyptians, shall flee for fear of one, Chaldean, and for fear of five, Chaldeans, you, all you Jews, shall flee: how should one pursue after a thousand, and two chase ten thousand? (Deut 32:30); till you be left as the mast, as a sign to evade shipwreck, above: there shall be made a show as a turpentine tree, and as an oak that spreads its branches (Isa 6:13).

Commentary on Isaiah

(Verse 18) Therefore the Lord waits, to have mercy on you, and therefore he will be exalted in showing mercy to you, because the Lord is a God of justice: blessed are all they that wait for him. Great is the mercy of God, that he waits for our repentance, and until we turn away from our vices, he restrains his mighty hand, so as not to be forced to strike. But he shows mercy and spares, so that his mercy may be exalted, and the goodness of the Creator may be known to all. Certainly, as it is said in the Gospel (John 12:32): 'And I, when I am lifted up from the earth, will draw all people to myself.' Therefore, he is lifted up on the cross, so as to spare all. He himself is the God of judgment; and blessed are all who wait for the Lord, waiting for his conversion. But whose conversion it is, and what that conversion is, the following words will show.

Commentary on Isaiah

For he calls and invites us, when he says, “All the day long I stretched forth my hands to a disobedient and gainsaying people”; and he is invited by us when we say to him, “All the day long I have stretched forth my hands unto you.” He waits for us, when it is said by the prophet, “Therefore the Lord waits to have compassion upon us”; and he is waited for by us, when we say, “I waited patiently for the Lord, and he inclined to me,” and “I have waited for your salvation, O Lord.”

Conference 13:12

677. Therefore the Lord waits. Here he sets out consolation, and concerning this, he does two things:

first, he sets out the intention of having mercy;

second, he describes the benefit of mercy: for the people (Isa 30:19).

Concerning the first, he sets out three things.

First, the intention in God of having mercy: therefore the Lord waits, not destroying you entirely: you shall wait for me many days (Hos 3:3);

second, the judgment of the ungrateful: and therefore shall he be exalted, that is, he will appear high in justice, punishing you who are ungrateful for his benefits, above: the Lord of hosts shall be exalted in judgment (Isa 5:16);

third, the reward of the good: blessed are all they that wait for him: you yourselves like to men who wait for their lord (Luke 12:36).

Commentary on Isaiah

(Verse 19) For the people of Zion will dwell in Jerusalem. The Jews refer these things to the time of Cyrus, when the people returned from Babylon to Judaea under Zerubbabel and the high priest Joshua. But we, as we have often said already, refer all the promises that surpass the mediocrity of that time to the coming of Christ, in which the once captive people, freed by the passion of the Lord, dwelled in Zion and Jerusalem, namely, in the watchtower and vision of peace, that is, in the Church. Furthermore, that which is added in the Septuagint as a word of sanctity, they said: 'For a holy people dwells in Zion' (alternative: will dwell), we can interpret it to mean that no one dwells in Zion unless they are holy and hear the Lord saying, 'Be holy, for I am holy' (Leviticus 11:44).

Commentary on Isaiah

The divine protection, then, is always inseparably present to us, and so great is the love of the Creator for his creature that his providence not only stands by it but even goes constantly before it. The prophet, who has experienced this, confesses it very clearly when he says, “My God will go before me with his mercy.” When he notices good will making an appearance in us, at once he enlightens and encourages it and spurs it on to salvation, giving increase to what he himself planted and saw arise from our own efforts. For, he says, “before they cry, I will hear them. I will hear them when they are still speaking.” And again: “As soon as he hears the voice of your cry, he will respond to you.” Not only does he graciously inspire holy desires, but also he arranges favorable moments in one’s life and the possibility of good results, and he shows the way of salvation to those who are straying.

Conference 13:8.3-4

These two then, namely, the grace of God and free will, seem opposed to each other but really are in harmony. And we gather from the system of goodness that we ought to have both alike, lest if we withdraw one of them from man, we may seem to have broken the rule of the church’s faith. For when God sees us inclined to will what is good, he meets, guides and strengthens us. For “at the voice of your cry, as soon as he shall hear, he will answer you”; and “Call upon me,” he said, “in the day of tribulation, and I will deliver you, and you shall glorify me.” And again, if he finds that we are unwilling or have grown cold, he stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us.

Conference 13:11

678. For the people. Here he describes the benefit of mercy,

and first, in their exaltation,

second, in the oppression of their enemies: behold the name (Isa 30:27).

Concerning the first, he sets out two things.

First, the removal of evils against the captivity of exile: for the people of Zion shall dwell in Jerusalem, in the time of Zorobabel; or rather, all, mystically: he shall not be moved for ever that dwells in Jerusalem (Ps 124[125]:1–2); against the anxiety of sadness: weeping, before, you shall not weep, forever, but when you will be freed, above: the Lord God shall wipe away tears from every face (Isa 25:8); against the indignation of God: he will surely have pity: he shall call upon me, and I will hear him (Ps 90[91]:15).

Commentary on Isaiah

(Verse 20.) Crying, you will not weep in vain, showing compassion, he will have compassion on you: at the sound of your cry, as soon as he hears, he will answer you. When you return to Zion and dwell in Jerusalem, you will not weep as you wept before, but your mourning will turn into joy: For blessed are those who weep, for they themselves will laugh (Luke VI, 21). And after you have called out and said to the Lord. I cried out with all my heart, hear me, O Lord (Psalm CXVIII, 145). And again: I cried out, have mercy on me, and I will keep your commandments (Psalm 85). And elsewhere: I waited for the morning and cried out (Psalm 118, 147), and your voice was so clear that it penetrated the heavens: immediately the Lord will answer you, and you will be like Moses, of whom it is written: Moses spoke, and the Lord answered him (Exodus 19, 20).

Commentary on Isaiah

“Let waters from your own fountain flow in abundance for you, but let your waters pass through into your streets.” And according to the prophet Isaiah, “You shall be like a watered garden and like a fountain of water whose waters shall not fail. And the places that have been desolate for ages shall be built in you; you shall raise up the foundations of generation and generation; and you shall be called the repairer of the fences, turning the paths into rest.” And that blessedness shall come upon you which the same prophet promises: “And the Lord will not cause your teacher to flee away from you any more, and your eyes shall see your teacher. And your ears shall hear the word of one admonishing you behind your back. This is the way, walk in it, and go not aside either to the right hand or to the left.” And so it will come to pass that not only every purpose and thought of our heart but also all the wanderings and rovings of your imagination will become to you a holy and unceasing pondering of the divine law.

Conference 14:13

He has seen us sinning and has borne with it. He who forbade us to sin before we did it does not stop waiting to pardon us even after we have sinned. The one we have rejected is calling us. We have turned away from him, but he has not turned away. Hence Isaiah said, “Your eyes shall see your teacher, and your ears shall hear the voice of a counselor behind you.” A person is counseled to his face, so to speak, when he is created for righteousness and receives the precepts of rectitude. When he despises these precepts, it is as if he is turning his back to his Creator’s face. But he still follows behind us and counsels us that we have despised him, but he still does not cease to call us. We turn our backs on his face, so to speak, when we reject his words, when we trample his commandments under foot; but he who sees that we reject him still calls out to us by his commandments and waits for us by his patience, stands behind us, and calls us back when we have turned away.

Forty Gospel Homilies 34

Against poverty: and the Lord will give you spare bread, and this is the sense: they will be content with little food: the chief thing for man's life is water and bread (Sir 29:28[21]); or because in the return from Babylon they suffered scarcity. This should be understood mystically, according to the Gloss.

679. Second, he sets out the gathering of goods; hence he says, and will not cause.

And first, of spiritual goods, as to chosen teaching, describing the teacher: to flee, that is, to withdraw; your teacher, Esdras, whose teaching they still use, or Christ.

Commentary on Isaiah

(Verse 21.) And the Lord will give you tight bread and brief water. If we refer these times to Zerubbabel, the interpretation is easy; that under him there was not perfect joy, as David says: When the Lord turned the captivity of Zion, we were made like those who are comforted: so that they would receive not full and perfect consolation, but a likeness of consolation. But if we refer it to the coming of the Savior, tight bread and brief water, according to the Apostle Paul and the same prophet Isaiah, are predicted in the Gospel message, which, summarizing in one word all the tattered observances and commandments of the Law, is this: You shall love your neighbor as yourself. For the Lord has made his word complete and concise upon the earth (Galatians 5).

Commentary on Isaiah

If, then, such matters are carefully received, if they are hidden and consigned within the quiet places of the mind, if they are marked in silence, they will later be like a wine of sweet aroma bringing gladness to the human heart. Matured by long reflection and by patience, they will be poured out as a great fragrance from the vessel of your heart. Like some everlasting spring they will flow out from the channels of experience and from the flowing waters of virtue. They will come bounding forth, running, unceasing, from, as it were, the abyss of your heart.… And, as the prophet Isaiah declares, “You will be like a well-watered garden, like a flowing spring whose waters will never fail. And places emptied for ages will be built up in you. You will lift up the foundations laid by generation after generation. You will be called the builder of fences, the one who turns the pathways toward peace.” That blessing promised by the prophet will come to you: “And the Lord will not cause your teacher to fly far away from you, and your eyes will look upon your guide. And your ears shall hear the word of warning from behind, ‘This is the path. Walk along it and turn neither to the right nor to the left.’ ”

Conference 14:13

God opens the bosom of his loving kindness to us if we return to him after sinning, for he says by the prophet, “If a man puts away his wife, and she goes from him and marries another man, shall he return to her any more? Shall not that woman be polluted and defiled? But you have prostituted yourself to many lovers; nevertheless return to me, says the Lord.” Note how the plea of justice is proposed in regard to the wife who commits fornication and is deserted, and yet, for us who return after our fall, it is not justice but loving kindness that is shown. The inference is obvious, namely, that if our sins are spared with such great love, how great would be our wickedness if we sinned but failed to return after our sin, and what pardon can the wicked expect from him who does not cease to call them after they have sinned! This mercy of God in calling us after our sin is well expressed by the prophet, when it is said to him who turns away from him: “And your eyes shall see your teacher, and you ears shall hear the word of one admonishing you behind your back.”

Pastoral Care 3.28

We are truly repentant if we weep bitterly over the actions we have committed. Let us consider the riches of our Creator’s attitude toward us. He has seen us sinning, and has borne with it. He who forbade us to sin before we did it, does not stop waiting to pardon us even after we have sinned. The one we have rejected is calling us. We have turned away from him, but he has not turned away. Hence Isaiah said, “Your eyes shall see your Teacher, and your ears shall hear the voice of a Counselor behind you.” A person is counseled to his face, so to speak, when he is created for righteousness and receives the precepts of rectitude. When he despises these precepts, it is as if he is turning his back to his Creator’s face. But he still follows behind us, and counsels us that we have despised him but that he still does not cease to call us. We turn our backs on his face, so to speak, when we reject his words, when we trample his commandments under foot; but he who sees that we reject him, and still calls out to us by his commandments, and waits for us by his patience, stands behind us, and calls us back when we have turned away.

Forty Gospel Homilies 34

Behind your back, like someone fleeing when called back by his pursuer: he has given you a teacher of justice (Joel 2:23); and he sets out the teaching: this is the way: we will go the king's highway (Num 21:22).

Commentary on Isaiah

And your teacher will not fly away from you anymore, and your eyes will see your instructor, and your ears will hear the word behind you, saying: This is the way, walk in it, neither to the right nor to the left. LXX: And those who deceive you will never come near you again, for your eyes will see those who have deceived you, and your ears will hear the words behind you of those who deceive, saying: This is the way, let us walk in it, whether to the right or to the left. In this place there are many disagreements between the 70th edition and the Hebrew. Therefore, we will first discuss the edition of the Vulgate, and then we will follow the order of truth. When they understand and perceive with the eyes of their hearts the truth, and when they fully understand those who have deceived them before and discern the words of those who deceive from behind with educated ears, for they always hurry to deceive the blind part of the body, according to the psalm that we read: 'They shoot in the dark the upright in heart' (Ps. X, 2), they assume such authority for themselves that they do not want to examine the disciples with reason, whether they teach with their right hand or their left, that is, whether they teach good or evil, but they want to follow their predecessors. Then those who previously deceived will never again be able to approach them once they realize they have been understood. Moreover, the explanation according to Hebrew is both easy and true. For when the Lord gives those who believe a narrow path and a short distance, he will never allow that person who teaches knowledge to fly away from them; but they will always see their teacher with their eyes, and they will hear the word of the one who admonishes them from behind, saying: This is the right way, walk in it, neither to the right nor to the left, according to what is read elsewhere: We will not turn to the right or the left, we will walk on the royal road (Numbers 20:17). For whatever is excessive in either direction is a fault. And concerning the right side it is said: Be not too just (Eccl. 7:17). But there is no doubt that on the left side they should be placed among the goats and the perishable.

Commentary on Isaiah

And also as to due worship of God: and you shall defile the plates of your graven things of silver, reducing them to common use: he defiled the high places, and demolished them (2 Kgs 23:8); the garment, every adornment of an idol.

Second, as to temporal goods; hence he says, get you hence, namely, from spiritual goods to temporal goods.

Commentary on Isaiah

(Verse 23.) And you shall defile the plates of your carved silver, and the garment of your molded gold, and scatter them like the impurity of a menstruating woman: go forth, you shall say to it. LXX: And you shall defile the silver and the gold idols: you shall break them and scatter them like the water of a menstruating woman, and you shall cast them away like feces. When you understand the truth, and those who deceive do not approach you, but your eyes have seen your teacher, and your ears have always heard him: This is the way, walk in it, neither to the right nor to the left; then you shall break and scatter all errors and idols, and the likenesses of truth, which the skilled tongue has composed in the splendor of eloquence, which is translated as silver, and in the reasoning of wisdom, which sounds like gold, and you shall judge them as unclean, like the most filthy blood of a menstruating woman, which the Seventy translated into other words for the water of a menstruating woman.

Commentary on Isaiah

For “in a good heart wisdom will rest,” and “he that fears the Lord shall find knowledge with righteousness.” But that we must attain to spiritual knowledge in the order of which we have already spoken, we are taught also by the blessed apostle. For when he wanted not merely to draw up a list of all his own virtues but rather to describe their order, that he might explain which follows what, and which gives birth to what, after some others he proceeds as follows: “In watchings, in fastings, in chastity, in knowledge, in long suffering, in gentleness, in the Holy Spirit, in love unfeigned.” And by this enumeration of virtues he evidently meant to teach us that we must come from watchings and fastings to chastity, from chastity to knowledge, from knowledge to long suffering, from long suffering to gentleness, from gentleness to the Holy Spirit, from the Holy Spirit to the rewards of love unfeigned. When then by this system and in this order you too have come to spiritual knowledge, you will certainly have, as we said, not barren or idle learning but what is vigorous and fruitful. And the seed of the word of salvation that has been committed by you to the hearts of your hearers will be watered by the plentiful showers of the Holy Spirit that will follow. And according to this the prophet promised, “The rain will be given to your seed, wherever you shall sow in the land, and the bread of the corn of the land shall be most plentiful and fat.”

Conference 14:16

680. And first, he promises fertility of the land, promising the cause: and rain shall be given: he will make the early and the latter rain to come down to you (Joel 2:23); and the effect, as to the food of men: and the bread of the corn of the land shall be most plentiful, and fat: Aser, his bread shall be fat (Gen 49:20); he fills you with the fat of corn (Ps 147:14); as to the pasture of herds: the lamb in that day shall feed, as to sheep.

683. Note on the words, and the bread of the corn (Isa 30:23), that the word of God is bread that is,

first, strait because of the difficulty of observing it: strait is the way that leads to life (Matt 7:14);

second, abundant, because of the usefulness of its fruit, below: as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and make it to spring. So shall my word be, which shall go forth from my mouth (Isa 55:10–11);

third, fat, because of the sweetness of its delight: Aser, his bread shall be fat (Gen 49:20).

Commentary on Isaiah

(Verse 24) And rain will be given to your seed wherever you sow it in the land, and the bread of the earth will be most abundant and rich. LXX: Then rain will be given to the seed of your land, and the bread of the earth will be plentiful and rich. It is written in the Book of Kings (3 Kings 18) that after the false prophets were killed by Elijah, rain was given to the land of Israel. And the bread of Elisha and later the Savior was most abundant and richest, and it had such abundance that many thousands of people were satisfied from it (4 Kings 4; John 6). And in the present place, rain will not be given to the spiritual seed, and the earth's most abundant and richest bread, unless the silver and gold idols have been broken and considered as dung. For unless vices have departed, virtues do not enter.

Commentary on Isaiah

And your oxen, as to cattle; and in both, he notes their fecundity, setting out their young, and the ass colts; and as to provisions for beasts of burden: mingled provender, pure barley with husks, which they ate mingled before.

Commentary on Isaiah

(Verse 25.) On that day, the lamb will graze abundantly in your possession. And your oxen and donkeys, who work the land, will eat a mixture of barley and chaff, like it has been winnowed in the threshing floor. And on that day, your horses will graze in a fertile and spacious place. Your bulls and cows, who work the land, will eat the mixture of chaff and barley in the winnowed grain. In the abundance of all things, with heavenly rain descending, and with that bread which comes down from heaven, whoever eats it will never hunger again. The lambs will graze in the most spacious place, following the lamb wherever it goes, and those who are always on the right side will also graze. But the leaders of the herd, of whom we read: The congregation of bulls in the midst of cows of the people (Ps. LXVII, 31): and the foals of donkeys, on which the Lord sitting entered Jerusalem (Matth. XXI), who work the land, they will eat from the threshing floor in such a way that it has been winnowed, so that nothing mixed of course in their food there will be chaff, of which it is written in Jeremiah: What has chaff to do with wheat, says the Lord (Jerem. XXIII)? And those who are burned with unquenchable fire in the Gospel (Luke III). Moreover, according to the Septuagint, the animals, which are not yet full of reason and wisdom, and of which one speaks to God: I have become like a beast before you (Ps. LXXII, 23), will be fed in a rich and spacious place, which does not bring forth thorns and thistles, but flows like the land of Israel with milk and honey, and grants full freedom to those who feed on it. But the bulls and oxen that work the land, that is, the Apostles and apostolic men, of whom the apostle Paul also interprets the writing: You shall not muzzle the mouth of the ox that treads out the grain. And, is God concerned with oxen? But certainly He speaks about those who work their own land and of whom He speaks the same, we are God's agriculture, God's building. For the Father is the farmer, and Christ is the vine: they will eat chaff mixed with winnowed barley. We read that Isaac sowed barley, and because he was among foreigners, he received a hundredfold harvest of barley. And Hosea, having hired a coro and a half of barley, took to himself an adulterous woman (Hosea III). The Savior also, with five thousand men who still served the desires of the flesh and followed the Law of Moses, satisfied them with barley loaves (John VI). In another place, by breaking seven loaves of the Law and dividing them into pieces, he filled four thousand men with wheat bread, who followed the evangelical number (Matthew XV). People of this kind eat both the chaff and the grain. While in some respects they adhere to the letter, gradually they make progress through the chaff and barley, in order to pass on to the wheat.

Commentary on Isaiah

(Verse 25.) And they shall be upon every high mountain, and upon every elevated hill, flowing streams of water on the day of the slaughter of many, when the towers fall. In this place, the Jews attribute to the power of the Roman Empire the many who were killed and the towers that collapsed, about which the Apostle also speaks (2 Thess. 7): Only he who now holds it, let him hold it until it is taken away. That is, in that time there will be such great prosperity for the people of Israel that not only valleys and plains, but all mountains and hills will be irrigated by flowing waters. But we, let us understand the mountains and hills, those who are elevated in high virtues, who hunger and thirst for justice (Matt. 5), whom the Lord challenges to drink. For whoever drinks from His waters, will not thirst forever (John 4). Hence, in the psalm we read: Bless the Lord from the fountains of Israel (Ps. 67:27). And in the Gospel it is said that anyone who drinks from the waters of Jesus, rivers of living water will flow from his womb (John 7). And he speaks to God the Holy One, saying: For with you is the fountain of life (Ps. 36:10), from which the purest river flows, of which Scripture again mentions: The rushing of a river makes glad the city of God (Ps. 45:4). And in another place: The river of God is filled with water (Ps. 65:9); namely, the one who speaks through Jeremiah: They have forsaken me, the fountain of living water (Jer. 2:13). But this will happen when they are killed or perish, many indeed are called, but few are chosen (Matt. 20:16). And when the towers fall, whether they be the powers of demons, or the proud and arrogant and great of this world; of whom it is said in the Psalms: I have seen the wicked exalted, and lifted up like the cedars of Lebanon, and I passed by, and behold, he was not, I sought him, and his place was not found (Ps. XXXVI, 35, 36). These towers desired to build (Gen. XII), those who moved their feet from the East, whose tongues were confounded in Babylon, and those on whom the tower of Siloam fell (Luke XIII).

Commentary on Isaiah

681. Second, he promises abundance of water: and there shall be. The Jews say that these things are to be fulfilled literally at the end of the world; the slaughter of many, the Romans, according to them, which is preposterous. Or it may be metaphorical speech, so that the water signifies the consolation which they had after the return from captivity and the destruction of Babylon. Or, mystically, it may signify the teaching of Christ, below: I will open rivers in the high hills, and fountains in the midst of the plains (Isa 41:18).

Commentary on Isaiah

(Verse 26) And there will be the light of the moon, like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day when the Lord binds up the wounds of his people and heals the bruises inflicted by his blow. LXX: And the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, on the day when the Lord heals the brokenness of his people and cures the pain of your wound. I wonder how in this present place the Hebrew words Labana () and Hamma (), which Aquila translates as whiteness and heat, by which it signifies the moon and the sun above the same LXX, have been rendered as brick and wall, in that place where it is written: And the moon shall blush, and the sun shall be confounded. For as they have been interpreted, the bricks will melt and the wall will fall, and now those who follow the Hebrew have translated the moon and the sun. Hence I am suspicious that they did not err from the beginning, but gradually corrupted by the fault of the scribes. For it cannot happen that those who have interpreted the same words correctly in this place have erred in the previous ones. Therefore, on the day of the killing of many, when the arrogant and proud have fallen, and those who have put their mouth in the sky have learned that they are of the earth, there will be light of the moon, just as the light of the sun: when the Lord gives a new heaven and a new earth, and the current state of this world passes away, so that the moon and the sun may obtain the rewards of their toil and their course. For the expectation of the creature waiteth for the revelation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that made it subject, in hope: Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. For we know that every creature groaneth and travaileth in pain, even till now. And not only it, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body. For we are saved by hope. But hope that is seen, is not hope. For what a man seeth, why doth he hope for? But if we hope for that which we see not, we wait for it with patience. Likewise the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings. And he that searcheth the hearts, knoweth what the Spirit desireth; because he asketh for the saints according to God. And we know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints. And the sun will receive sevenfold light: just as there was light for seven days when the world was created from the beginning (although the Septuagint did not transfer seven days), when the Lord bound up the wound of his people, or healed the bruise of his people: when that which is written will be fulfilled: Sorrow and mourning and groaning will flee away (Isa. 35:10): when with the influx of the fullness of the Gentiles, all Israel will be saved; or certainly when vengeance comes upon those whose souls cry out under the altar: How long will you not avenge our blood on those who dwell on the earth (Rev. 6:9)? And consider this, that it does not say, 'when he heals the brokenness of his people Israel, or Jacob;' but absolutely, 'his people,' in order to signify all who serve God. Some interpret this place and all that is contained in this chapter of promises as referring to heavenly Jerusalem, and to the return of its people, when what is written will be fulfilled: 'Heaven and earth will pass away' (Matthew 24:35). Others interpret it as referring to the time of Elijah, and they say it is he of whom it is written above: 'Your eyes will see your teacher' and 'your ears will hear a word behind you, saying: This is the way, walk in it' (Isaiah 30:20-21). Then, according to the fables of the poets, rivers of golden milk will flow from the mountains and hills, and the purest honey will drip from the leaves of the trees. Those who receive these things will also receive a tale of a thousand years and will embrace the earthly kingdom of the Savior, misunderstanding the Apocalypse of John on the surface of the letter, weaving the sacraments of the Church into their marrow.

Commentary on Isaiah

Does not Scripture say universally of all the things that were created by God, “Behold, everything that God made was very good”? … The things that belong to the present, then, are not declared good in a merely minimal sense but are emphatically “very good.” For, in fact, they are useful for us while we are living in this world, whether to sustain life or as medicine for the body or on account of some benefit unknown to us. Or else they are very good in that they let us “see the invisible things of God, his eternal power and his divinity, from the creation of the world, through things that have been made graspable”23—that is, from the great and well-ordered construction and arrangement of the world—and let us contemplate them from the existence of everything that is in it. Yet all of these will be unable to maintain their title to goodness if they are compared with the future age, where no mutability in good things and no corruption of true blessedness is to be feared. The blessedness of this world is described as follows: “The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days.” The things that are great, then, and splendid and marvelous to behold will immediately seem empty if they are compared with the future promises in faith.

Conference 23:3.2-4

Moreover, when the day of judgment has been completed and the glory of the future life has become evident with the new heaven and the new earth, then will come to pass what the same prophet announced elsewhere: “The light of the moon will be as the light of the sun, and the light of the sun will be increased sevenfold, like the light of seven days.”

On the Gospel of Mark 4:13.24

Why should the lunar reckoning be calculated from the noontide hours, seeing that the moon had not yet been placed in the heavens or gone forth over the earth? On the contrary, none of the feast days of the law began and ended at noon or in the afternoon, but all did so in the evening. Or else perchance it is because sinful Adam was reproached by the Lord “in the cool of the afternoon” and thrust out from the joys of Paradise. In remembrance of that heavenly life which we changed for the tribulation of this world, the change of the moon, which imitates our toil by its everlasting waxing and waning, ought specifically to be observed at the hour in which we began our exile. In this way every day we may be reminded by the hour of the moon’s changing of that verse, “a fool changes as the moon” while the wise man “shall live as long as the sun,” and that we may sigh more ardently for that life, supremely blessed in eternal peace, when “the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days.” Indeed, because (as it is written) “from the moon is the sign of the feast day,” and just as the first light of the moon was shed upon the world at eventide, so in the law it is compulsory that every feast day begin in the evening and end in the evening.

The Reckoning of Time 3:43

But when there will be a new heaven and a new earth after the judgment—which is not one heaven and earth replacing another but these very same ones which will shine forth, having been renewed by fire and glorified by the power of the resurrection—then, as Isaiah predicts, “The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days.”

The Reckoning of Time 6:70

682. Third, the radiance of heaven: and the light of the sun shall be as the light of seven days, that is, as much light in one day as there is now in seven days, as if sevenfold; or as it was in the first week of seven days. The Jews preposterously say that these things are fulfilled literally in the golden age of Jerusalem; but it is better understood as referring to the future glory of the saints, after the renewal of the world; or metaphorically and hyperbolically, it may refer to the state of the people: who heals the broken of heart, and binds up their bruises (Ps 146[147]:3).

Commentary on Isaiah

27–29

(Vers. 27 seqq.) Behold, the name of the Lord comes from afar: His burning anger and heaviness to bear. His lips are filled with indignation, and his tongue is like a devouring fire. His breath is like a torrent overflowing to the middle of the neck, to destroy nations for nothing, and the bridle of error that was in the jaws of the people. It shall be a song to you, like the night of a holy solemnity, and the joy of the heart, like one who goes with a flute, to enter the mount of the Lord, to the mighty one of Israel. LXX: Behold, the name of the Lord comes after a long time: burning wrath with glory, the speech of his lips, full of anger, and the anger of fury like fire will devour, and his spirit like water in a valley, drawing will come up to the neck, and it will be divided to disturb the nations with vain error, and error will be cast aside, and it will take them in their sight. Should you always rejoice and enter into my holy things constantly, as if celebrating and rejoicing at feasts, to enter with a pipe to the mountain of the Lord to the God of Israel? Let us first speak according to the Hebrew. They depend on the preceding things which are said. The prophetic word had caught those who, despising the help of God, were fleeing to the Egyptians because of fear of the Babylonians, and it threatened that those who went down there would die. And again, after the punishments, he promises that those who wanted (or rather, didn't want) to hear him would not only dwell in Jerusalem under Zerubbabel, Ezra, and Nehemiah, but also that he would promise greater blessedness to all who believe in the word of God, in the consummation of the world, when the rivers of waters will run through all the mountains and hills, and many will be killed, and towers will fall. The moon and the sun will also receive a brighter light when the Lord binds up and heals the wounds of his people. Some may argue that these things were accomplished to an excessive degree in the times of Cyrus, who released the captivity of the people and filled the land of Judah. Therefore, because rewards have been promised to the good and obedient, now on the contrary, punishments are declared for the wicked and contemptuous, so that the Lord may fulfill his plan and come to punish sinners after a long time, and pronounce judgment upon all, and destroy the impious with the breath of his mouth, whom he calls the bridle of the peoples: not to rule over them, but to draw those subject to him to ruin. He also uses the analogy of a river overflowing and reaching up to the neck to testify that the end of all things has come. Just as the river suffocates the one it reaches up to the neck, so too the judgment of God will not allow anyone to escape unpunished. But when He loses the bridle that was on the jaws of all nations, and has brought them to nothing, then, He says, there will be a song for you, O saints, who obey my commands, like the night of a holy solemnity, when you came out of Egypt and threw off the yoke of Egyptian slavery in the solemnity of the Passover, saying at the Red Sea when Pharaoh was drowned: 'Let us sing to the Lord, for He is gloriously magnified' (Exodus 15:1). And with such great joy in your hearts that you imitate those who, carrying the first fruits to the temple and offering gifts in the presses of God, go with their pipes, demonstrating the joys of their heart through song. I have briefly explained these things according to the Hebrew language. However, it should be noted in both editions that it is not the Lord, but the name of the Lord that comes after a long time, as it is said in the Psalms: 'Blessed is he who comes in the name of the Lord, the Lord God, and he has shined upon us' (Ps. CXVII, 26). And he himself speaks in the Gospel: 'I have come in my Father's name, and you have not received me' (John V, 43). It is said to come after a long time, with human impatience speaking: 'How long, O Lord, will you forget me? Forever?' How long will you turn your face away from me? (Ps. XII, 1). His burning fury also comes with glory, so that the one we despise in humility, we may fear in majesty. This very thing is also written in the psalms: God will come manifestly, our God will not keep silent. Fire will burn before him, and there will be a mighty tempest around him (Ps. L, 3, 4). He himself speaks in the Gospel (Luke XII, 49): I have come to cast fire on the earth, and how I wish it were already kindled! Again in another psalm it is read: The voice of the Lord cutting through the flame of fire (Ps. XXVIII, 7), so that whatever is in the manner of hay, wood, and straw, the flame would consume. Hence, God is also said to be a consuming fire (Deut. IV). And it is inferred: The fury of his wrath will devour like fire, and many of our people interpret the fury of the Lord's wrath as the devil, to whom we are handed over for punishment, who, according to the book of Samuel, incited David to number the people of God (II Reg. XXIV). And the Apostle says: to deliver such a Satan to the destruction of the flesh, that the spirit may be saved (I Cor. V, 5). But this same fury, and so the fury of the Lord will do nothing by his own will, but what has been commanded to him. Hence it follows: The speech of his lips is full of wrath. His spirit also like water in a valley, drawing near even to the neck, to make punishments overflow upon sinners. He will be divided according to the quality of his merits, to destroy and trouble the nations which false error had deceived, so that they may understand themselves to be overthrown. When it is said of such people, who prevailed in the power of this world and delighted in their own error, that they will not always do this. And certain of our people think that this place and the whole content of the chapter is against heretics and all dogmas that are contrary to the truth, because when the time of judgment comes, they will not enter his holy mountain, that is, the Church of the Lord, so that they may not gather riches under the name of religion and indulge in luxury, as if celebrating the feasts of the Lord. The Jews understand concerning the nations of Gog and Magog, which they believe will come from the North, that is, from the regions of Scythia, about which Ezekiel speaks more fully (Ezek. 19).

Commentary on Isaiah

684. Behold the name of the Lord. Here he consoles them with the punishment of their enemies, and concerning this, he sets out three things:

first, the coming of the judge who punishes;

second, the manner of punishment: and the Lord shall make (Isa 30:30);

third, the place of the punishment: for Topheth is prepared from yesterday (Isa 30:33).

Concerning the first, he sets out three things.

First, the coming of the judge: he comes, for universal judgment, from afar, long before announced by the prophets. Or: he comes, for destruction, Sennacherib, from afar from the height of his power; or to destroy the Babylonians, through the Medes coming from afar: behold I will bring upon you a nation from afar (Jer 5:15). The name of the Lord, the Son, as to the first explanation; or because it redounds to his glory, as to the second and the third explanation.

685. Second, he shows the zeal of the one who comes, setting out the wrath in his heart, through an anthropopathism, his wrath burns. Wrath is enkindled anger; it is enkindled, however, either as to the vehemence of the desire for vengeance, and as to this, he says, it burns; or as to the quantity of the punishment, and as to this, he says, it is heavy, below: these shall be smoke in my anger, a fire burning all the day (Isa 65:5). He also places wrath in his mouth: his lips are filled with indignation, reproaching sins, and his tongue as a devouring fire, threatening torments, above: with the breath of his lips he shall slay the wicked (Isa 11:4).

689. Note on the words, behold the name of the Lord (Isa 30:27), that the son of God is the name of the Father,

first, by which he is manifested: I have manifested your name to the men (John 17:6);

second, by which he is honored: Father, hallowed be your name (Matt 6:9);

third, by which he is invoked: whatever you ask the Father in my name, he will give it you (John 16:23).

690. Also, on the words, comes from afar (Isa 30:27), note that he came from afar,

first, because of the long expectation: all these died according to faith, not having received the promises but beholding them afar off (Heb 11:13);

second, because of the imperfection of our merits: coming, he preached peace to you that were afar off (Eph 2:17);

third, because of the delay of the time: I shall see him, but not now: I shall behold him, but not near (Num 24:17);

fourth, because of the height of his majesty: his going out is from the end of heaven, and his circuit even to the end thereof (Ps 18:7[19:6]).

692. Note on the words, his tongue as a devouring fire (Isa 30:27), that charity is called a fire:

first, because it illuminates: you that fear the Lord, love him, and your hearts shall be enlightened (Sir 2:10);

second, because it seethes: stay me up with flowers, compass me about with apples: because I languish with love (Song 2:5);

third, because it turns all things to itself: we know that to them that love God all things work together unto good (Rom 8:28);

fourth, because it makes one unencumbered: if any one love me, he will keep my word (John 14:23);

fifth, because it pulls one above: in my bed I sought him whom my soul loves: I sought him, and found him not (Song 3:1).

Commentary on Isaiah

He also sets out wrath in his work: his breath, that is, his indignation, overflowing even to the midst of the neck, that is, it will lead to their extinction, above: there shall pass through Judah, overflowing wrath (Isa 8:8).

686. Third, he sets out the effect of his indignation on the wicked, the destruction of the nations: to destroy the nations: Lord, in your city you shall bring their image to nothing (Ps 72:20[73:21]); and the cessation of tyrants: and the bridle of error: he has put a bridle into my mouth (Job 30:11).

Commentary on Isaiah

He also sets out the effect on the good in praise of the mouth: you shall have a song as in the night of the sanctified solemnity, for on three solemnities they went to Jerusalem with joy (Lev 23), below: the city of our solemnity: your eyes shall see (Isa 33:20); and in delight of heart: and joy of heart, below: they shall obtain joy and gladness, and sorrow and mourning shall flee away (Isa 35:10); and the people of the Lord were joyful (Jdt 16:24).

Commentary on Isaiah

30–33

(Verse 30 and following) And the Lord will cause the glory of His voice to be heard, and He will show the terror of His arm in the threat of His fury and the devouring flame of fire. He will strike with whirlwind and hailstones. At the voice of the Lord, Assyria will tremble, struck down like a virgin, and there will be a passage firmly established by the rod: which the Lord will cause to rest upon him with timbrels and harps, and in battles He will conquer them in principal places. For Topheth has been prepared since yesterday, prepared by the king, deep and wide. Its fire is nourished, and there are many trees: the breath of the Lord, like a stream of burning sulfur, will set it ablaze. LXX: And the Lord will cause the glory of his voice to be heard, and he will show the fury of his arm with wrath and anger, and with a devouring flame of fire, he will strike vehemently, and like water and hail descending with force. For at the voice of the Lord the Assyrians will be overcome, with the blow with which he will strike them, and it will be all around him, that is, the place where he had hope of help, in which he trusted. They themselves will fight against him with tambourines and harps, in exchange. For you will be deceived before many days: is a kingdom also prepared for you? A deep valley, with wood placed, fire and the wood of many; the fury of the Lord, like a valley set on fire with sulfur. I could, in accordance with the Hebrew text, indicate to those who are reading what seems to me to be happening; but what shall I do, when some declare that I will have an incomplete work unless I also discuss the edition of the 70 interpreters? Therefore, I will follow the intended order of discussion. The voice of the Lord and his precept will become known to all, and the strength of his arm will be revealed to all when the time of retribution comes, when the flame and whirlwind, the size of hailstones, and the weight of stones will be abandoned. Indeed, in the prophecy of Ezekiel, as we have said, he writes at length about Gog and Magog (Ezek. XXXVIII, and Xxvix). At the command of his voice, Assur will tremble, struck with a rod. Every impious person, every imitator of the enemy nation: not that only the Assyrian will be struck on the day of judgment, but by the Assyrian we understand the devil. Finally, it follows: And the passage of the rod will be established, which the Lord will make to rest upon him. And this is the meaning: He will not strike him with a rod, and then lift him up again, as those who punish do; but rather, as if firmly rooted and firmly fixed, will cause him to remain in his punishments. And if it is understood in this way, where will be the repentance of the devil, especially when it is said to sinners: Go into eternal fire, which was prepared for the devil and his angels (Matthew 25:41). With timbrels and harps, and with principal weapons, the Lord will conquer them, namely the demons and all the wicked ones, with the joy of all. For from yesterday and from past time, Thopheth, that is, a broad and spacious hell, has been prepared by the Lord the King, which burns them with eternal fires. Its nourishment and fuel is fire, and many woods, that is, perpetual flame and the torments of sinners. And since, just as from a burning furnace and fire, the prophetic speech had foretold, it keeps the metaphor, so that by the breath and spirit and will of the Lord, we may know that it is set on fire, with mixed sulfur, which kindles the flames, to make the torments more fierce. Moreover, what is said in the Septuagint: 'At the voice of the Lord the Assyrians shall be overcome, when he shall strike them with the plague, and he shall be in a circle where he was before, and the hope of help, in which he trusted: they themselves with timbrels and harps shall fight against him out of sudden change,' signifies that they rise up against the devil, who had once been subject to him, and fight against him with joy and gladness out of sudden change, while understanding their own error, they destroy him by whom they had been deceived. And it is said to him, because he deceived himself from the beginning, thinking his kingdom to be eternal, for which hell and eternal punishments are prepared.

Commentary on Isaiah

687. And the Lord shall make the glory of his voice to be heard. Here he describes the manner of punishment; and concerning this, he does three things.

First, he describes the manner of punishment as to the act of the one who punishes: his voice, through which he will appear glorious, and the terror of his arm, through likeness to an angry man, who threatens in this manner: have you an arm like God? (Job 40:4); and as to the instrument: and the flame of devouring fire . . . with whirlwind, and hailstones, for, literally, the Assyrians were burned up, and perhaps there was some storm. Or the different punishments of the day of judgment are signified: fire and brimstone, and storms of winds, shall be the portion of their cup (Ps 10:7[11:6]).

Commentary on Isaiah

Second, he places the infliction of the punishment, showing the Assyrian's horror: for at the voice of the Lord the Assyrian shall fear.

Commentary on Isaiah

And the duration of the punishment: and the passage of the rod shall be strongly grounded, that is, strengthened.

Third, the exultation of the saints: with harps, and in great battles, which are waged by divine power alone: the just shall rejoice when he shall see the revenge (Ps 57:11[58:10]).

Commentary on Isaiah

688. For Topheth is prepared. Here he describes the place of punishment.

And first, its disposition: Topheth, the valley of the son of Ennom, Gehenna, for the fire for sacrifices was kept there on stones of tufa (Tophis); this is the same as the valley of Gethsemane, where the army of Sennacherib was destroyed. Or it signifies hell; hence the Jews conjecture that hell is there, because smoke is always emitted from two palm trees which are there. From yesterday, that is, from the beginning; or, according to the Jews, from the second day, which had only yesterday, and no day before. Jeremiah 7 and 19 discuss this valley. Prepared by the king, God, deep, and wide, above: therefore has hell enlarged her soul (Isa 5:14).

Second, the variety of punishments: the nourishment thereof is fire and much wood, the impious, or the men of the army of Sennacherib; the breath of the Lord, that is, his will, metaphorically: fire and brimstone, and storms of winds, shall be the portion of their cup (Ps 10:7[11:6]).

691. Note on the words, is prepared by the king, deep, and wide (Isa 30:33), that hell is broad,

first, because of its desire to retain, above: therefore has hell enlarged her soul (Isa 5:14);

second, because of the multitude of the damned: strait is the way that leads to life; wide is the gate, and broad is the way that leads to destruction, and many there are who go in thereat (Matt 7:13–14);

third, because of the variety of punishments: fire, hail, snow, ice (Ps 148:8) or: fire and brimstone, and storms of winds (Ps 10:7[11:6]);

fourth, because of the eternity of the punishment: go, you cursed, into everlasting fire (Matt 25:41).

Commentary on Isaiah