Isaiah 32
Commentary from 7 fathers
And a man shall hide his words, and be hidden, as from rushing water, and shall appear in Sion as a rushing river, glorious in a thirsty land.
καὶ ἔσται ὁ ἄνθρωπος κρύπτων τοὺς λόγους αὐτοῦ καὶ κρυβήσεται ὡς ἀφ᾿ ὕδατος φερομένου· καὶ φανήσεται ἐν Σιὼν ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ.
И҆ бꙋ́детъ человѣ́къ сокрыва́ѧй словеса̀ своѧ̑, и҆ скры́етсѧ, а҆́ки ѿ воды̀ носи́мыѧ: и҆ ꙗ҆ви́тсѧ въ сїѡ́нѣ ꙗ҆́кѡ рѣка̀ текꙋ́щаѧ сла́внаѧ въ землѝ жа́ждꙋщей.
As to consolation in tribulation: and a man shall be as when one is hid from the wind, above: there shall be a tabernacle for a shade in the daytime from the heat (Isa 4:6).
Commentary on Isaiah
And they shall no more trust in men, but they shall incline their ears to hear.
καὶ οὐκέτι ἔσονται πεποιθότες ἐπ᾿ ἀνθρώποις, ἀλλὰ τὰ ὦτα ἀκούειν δώσουσι.
И҆ ксемꙋ̀ не бꙋ́дꙋтъ ᲂу҆пова́юще на человѣ́ки, но ᲂу҆́шы вдадѧ́тъ на слы́шанїе,
As to amendment in spiritual matters: the eyes of them that see, namely, the prophets, shall not be dim, as before, because of the sins of the king and the people, but shall receive clear visions from the Lord; and the ears, namely, of their subjects, shall hearken, fulfilling the precepts of the Lord given by the prophets.
Commentary on Isaiah
And the heart of the weak ones shall attend to hear, and the stammering tongues shall soon learn to speak peace.
καὶ ἡ καρδία τῶν ἀσθενούντων προσέξει τοῦ ἀκούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι ταχὺ μαθήσονται λαλεῖν εἰρήνην.
и҆ се́рдце и҆знемо́гшихъ во́нметъ послꙋ́шати, и҆ ѧ҆зы́цы нѣмотствꙋ́ющїи ско́рѡ наꙋча́тсѧ глаго́лати ми́ръ:
The heart of fools, who formerly erred following idols; and the tongue of stammerers, the prophets, who formerly spoke obscurely and enigmatically: wisdom opened the mouth of the dumb, and made the tongues of infants eloquent (Wis 10:21).
Commentary on Isaiah
And they shall no more at all tell a fool to rule, and thy servants shall no more at all say, Be silent.
καὶ οὐκέτι μὴ εἴπωσι τῷ μωρῷ ἄρχειν, καὶ οὐκέτι μὴ εἴπωσιν οἱ ὑπηρέται σου· σίγα.
и҆ ксемꙋ̀ не рекꙋ́тъ ю҆ро́дивомꙋ владѣ́ти, и҆ ксемꙋ̀ не рекꙋ́тъ слꙋги̑ твоѝ: молчѝ.
And also as to their consequent liberty, namely, from tyrants: the fool shall no more be called prince, namely, Sennacherib, to whom formerly they paid tribute, as is evident in 2 Kings 18:14. I will deliver them out of the hand of the king of the Assyrians (Ezek 24).
Commentary on Isaiah
For the fool shall speak foolish words, and his heart shall meditate vanities, and to perform lawless deeds and to speak error against the Lord, to scatter hungry souls, and he will cause the thirsty souls to be empty.
ὁ γὰρ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ μάταια νοήσει τοῦ συντελεῖν ἄνομα καὶ λαλεῖν πρὸς Κύριον πλάνησιν, τοῦ διασπεῖραι ψυχὰς πεινώσας καὶ τὰς ψυχὰς τὰς διψώσας κενὰς ποιῆσαι.
Ю҆ро́дъ бо ю҆рѡ́диваѧ и҆зрече́тъ, и҆ се́рдце є҆гѡ̀ тщє́тнаѧ ᲂу҆разꙋмѣ́етъ, є҆́же соверша́ти беззакѡ́ннаѧ и҆ глаго́лати на гдⷭ҇а пре́лесть, є҆́же растли́ти дꙋ́шы а҆́лчныѧ и҆ дꙋ́шы жа́ждꙋщыѧ тщы̀ сотвори́ти.
And they [our opponents] even joined in censuring us, as if we thought the opposite to the things that we have already written. But I learn that they say this also, namely, that recently we have accepted a doctrinal statement, or a new creed, perhaps, I suppose, because we lightly esteem the ancient and august one. “The fool will say foolish things, and his heart will think nonsense.” However, we say this, that no individuals have demanded an explanation from us, nor have we accepted one newly coined by others. For the divinely inspired Scripture and the vigilance of our holy Fathers and the creed formulated by those who are in every way orthodox are sufficient for us.
Letter 40:7
Second, he describes the manner of liberation: for the fool. And first, he describes the affliction; second, the liberation: until the spirit be poured upon us (Isa 32:15). Concerning the first, he does two things: first, he describes the enemy who persecutes them; second, the persecution: rise up, you rich women (Isa 32:9). Concerning the first, he sets out three things. First, the wickedness of the king himself, as to the blasphemy of his mouth: the fool, namely, Sennacherib, will speak foolish things, blasphemous words, below (Isa 37:17). The mouth of fools bubbles out folly (Prov 15:2); as to the duplicity of his heart: his heart will work iniquity, promising good land to the people, to the Lord deceitfully, saying he has come by his command, below (Isa 36:10). The thoughts of the just are counsels (Prov 12:5); as to the cruelty of his work: to make empty the soul of the hungry, despoiling them of the things by which they ought to have been nourished, against what it says in Proverbs 25:21: if your enemy be hungry, give him to eat.
Commentary on Isaiah
For the counsel of the wicked will devise iniquity, to destroy the poor with unjust words, and ruin the cause of the poor in judgment.
ἡ γὰρ βουλὴ τῶν πονηρῶν ἄνομα βουλεύσεται καταφθεῖραι ταπεινοὺς ἐν λόγοις ἀδίκοις καὶ διασκεδάσαι λόγους ταπεινῶν ἐν κρίσει.
Совѣ́тъ бо ѕлы́хъ беззакѡ́ннаѧ совѣщава́етъ, растли́ти смирє́нныѧ словесы̀ непра́ведными и҆ разсы́пати словеса̀ смире́нныхъ на сꙋдѣ̀.
Second, the malice of his princes: the vessels, that is, the messengers and princes, of the deceitful, namely, of Sennacherib: a prince that gladly hears lying words, has all his servants wicked (Prov 29:12); and the execution of their malice: for he, namely, Rabsaces, about whom, see below (36), will frame (concinnabit), that is, compose, devices—cinnus is a kind of drink composed of different kinds of things; the poor man, the Jew: your mouth has abounded with evil, and your tongue framed deceits (Ps 49[50]:19).
Commentary on Isaiah
But the godly have devised wise [measures], and this counsel shall stand.
οἱ δὲ εὐσεβεῖς συνετὰ ἐβουλεύσαντο, καὶ αὕτη ἡ βουλὴ μενεῖ.
Благочести́вїи же смы́сленнѣ совѣща́ша, и҆ то́й совѣ́тъ пребꙋ́детъ.
Third, the prudence of Ezechias in his reign: the prince, for Ezechias commanded that no one should respond to Sennacherib, above: I will restore your princes as they were before (Isa 1:26).
Commentary on Isaiah
Rise up, ye rich women, and hear my voice; ye confident daughters, hearken to my words.
Γυναῖκες πλούσιαι, ἀνάστητε, καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι, εἰσακούσατε λόγους μου.
Жєны̀ бога̑тыѧ, воста́ните и҆ ᲂу҆слы́шите гла́съ мо́й: дщє́ри, съ наде́ждею слы́шите словеса̀ моѧ̑:
9–20(Verse 9 and following) Women of wealth, rise up and listen to my voice: confident daughters, hear my words. After days and years, you will be troubled, O confident ones: for the harvest is complete, and there will be no more gathering. O women of wealth, be astounded, be troubled: strip yourselves and be ashamed. As Symmachus interpreted, expose yourselves: it continues. Gird your loins, beat your breasts, over the desirable region, over the fertile vineyard: over the ground of my people, thorns and thistles will grow: how much more over all the houses of the joyful city? For the house was abandoned: the multitude of the city was left behind: darkness and groping became over caves forever: the joy of wild donkeys the pasture of flocks. Until the spirit is poured out upon us from on high: and the wilderness becomes a fruitful field, and the fruitful field is counted as a forest. Then justice will dwell in the wilderness, and righteousness will remain in the fruitful field. The work of righteousness will be peace, and the service of righteousness quietness and confidence forever. And my people shall dwell in the beauty of peace, and in tabernacles of trust, and in abundant rest. But there shall be hail in the descent of the forest, and with humility the city shall be humbled. Blessed are those who sow over all waters, sending forth the foot of the ox and the donkey. Seventy, for darkness and groping, which were made over the caves forever, they were transferred, and your cities shall be caves forever: which in Hebrew is called Ophel and Been, which the Hebrews think to be two towers in Jerusalem, lofty and very sturdy, which are called by these names. The first of these is interpreted as darkness or clouds, because it raised its head up to the clouds. The second is the proof and strength, or as Symmachus translates it, the inquiry: because the eyes were deceived in contemplating its summit. In the end, the chapters are interpreted as follows: Blessed are they who sow over all waters, where the ox and the donkey tread. After the calling of the Gentiles, when Christ the king shall rule with justice, and his princes, the apostles and apostolic men shall govern believers in judgment, the prophetic discourse will be directed to rich women, whom we should understand to be either the cities of Judea, or the synagogues of that time, or as most people think, the wealthy matrons of the former Jewish people, who are spoken of as if they were lying down after the ruin: Arise; and yet they are also called confident daughters, or hopeful: and it is commanded to them that they listen to the words of the Lord, and remember the days and years, about which we shall speak in what follows, the Savior himself saying: The spirit of the Lord is upon me, for which reason he has anointed me: he has sent me to bring good news to the poor, to proclaim release to captives, and recovery of sight to the blind: to call the year of the Lord acceptable (Luke IV, 18, 19), and let this remembrance be for them according to the Septuagint, in sorrow with hope, that they may lament that the Lord denied them, and have hope of salvation, if they repent. For he says that the vintage is finished, and after the final devastation, which happened under Vespasian and Titus and Hadrian, there will by no means be another captivity, nor will there remain grapes on the vines that need to be gathered afterward. Hence they are prompted to lamentation, and are commanded to bare their chests and gird their loins, because once a desirable region and a fruitful vineyard, of which it is written: I have planted you a fruitful vineyard, the whole of it true: how have you turned into the bitterness of a strange vine (Jer. II, 21)? Being destroyed, he said, the land of my people shall be overgrown with thorns and briars, or it shall be covered with hay. And the meaning is this: If the land of Judea, which is the promised land, is overgrown with thorns and briars, how much more so other cities that are filled with joy, and those that will achieve that evangelical promise; Woe to you who are rejoicing now, for you shall mourn (Luke 6:25)! For the Lord (or, the House) has been forsaken, as I said to the Apostles: Arise, let us go hence (John 14:31); and to the unbelievers: Your house shall be left desolate (Luke 13:35). The secret chambers of the Temple and the hidden mysteries have been taken over by palpable darkness, and the cellars of the Lord's vessels have become caves forever. For they had heard from the Lord and Savior (Matthew 21:13): My Father's house shall be called a house of prayer, but you have made it a den of thieves. He says: The joy of wild donkeys, the grazing grounds of the flocks. This can be understood either literally, because all things are deserted, or spiritually, because after Israel was driven out, wild men, lacking knowledge of God, inhabit Judea. And let this be done until the Spirit from on high is poured out upon us, whom the Savior, ascending to the Father, promised to believers, saying: Behold, I go, and I will send you the Advocate, the Spirit of truth (John 16). And again: Until you receive power from on high (Luke 24:49). And what he said above: Yet a little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest. And in that day the deaf shall hear the words of the book, and out of darkness and obscurity the eyes of the blind shall see (Isaiah 29); he now repeats in other words the same thing, that the wilderness of the nations shall be turned into the riches of Israel, and Israel shall be esteemed as the nations. At that time the Lord and Savior, to whom the Father has given all judgment, will dwell in the desert. And justice will rest in Carmel, of which it was said above: And it will be in Carmel, a desert in which judgment and justice reside, and it will rest in Carmel, which was previously called a desert. The work of justice is also peace, which, according to the Apostle, surpasses all understanding (Philippians 4). And the worship of justice is silence, so that they may not worship the Lord with excessive words like the Jews, but with the brevity of faith; and may they rest in eternal peace, and may wealth be in their dwellings, about which the Apostle spoke (1 Corinthians 1:5): I give thanks to my God through Jesus Christ, because in everything you have been enriched in Him, in all speech and all knowledge. But when the Christian people have settled or dwelled in beauty, as the LXX translated, in the city of peace, undoubtedly in the Church; then hail and storm, and the anger of the Lord raging, will descend in a leap, of which it was said above: And Charmel will be considered a leap; and the city of Jerusalem will be humbled, and according to another Scripture, it will speak from the earth. When these things are so, and we have learned from the prophetic prophecy how much good the Church will possess, and how many evils Jerusalem will suffer: blessed are you, Apostles, and other Teachers, who sow above all waters of holy Scripture, in which the ox and the donkey tread. The world is a dirty place because of the choices of the fathers, the donkey is unclean because of the idolatry of the former pagans, so that both the Church of the Lord may be assembled concerning Circumcision and concerning the Uncircumcision. That which is said above, according to the Septuagint, is: On the earth of my people thorns and hay shall come up. It can be understood as referring both to heretics and to simple believers who do not understand Holy Scripture as it befits its majesty. Therefore, we have connected each thing to its corresponding thing, so that the land of the people of God may bring thorns to the heretics and hay to the ignorant ones.
Commentary on Isaiah
Here he describes the persecution inflicted on them as to three things. First, as to the loss of fruits, stirring up attention: you women, who cry easily, rich, who have reason to cry from the ruin of their goods; or you women, that is, you feeble Jews: they that trust in their own strength, and glory in the multitude of their riches (Ps 48:7[49:6]).
Commentary on Isaiah
Remember for a full year in pain, yet with hope: the vintage has been cut off, it has ceased, it shall by no means come again.
ἡμέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ᾿ ἐλπίδος· ἀνήλωται ὁ τρυγητός, πέπαυται ὁ σπόρος καὶ οὐκέτι μὴ ἔλθῃ.
днѧ̀ лѣ́тнѧгѡ па́мѧть сотвори́те въ болѣ́зни съ наде́ждею: потреби́сѧ ѡ҆б̾има́нїе ві́нное, преста̀ сѣ́ѧнїе, и҆ (собира́нїе) ктомꙋ̀ не прїи́детъ.
And he sets out the determination of the time: after several days and one year: for tribulation is very near: for there is none to help me (Ps 21:12[22:11]). And he sets out the loss of fruits: the vintage is at an end, destroyed, the gathering, of crops, shall come no more, into our houses from the fields: the joy of the vintage is taken away (Jer 48:33).
Commentary on Isaiah
Be amazed, be pained, ye confident ones: strip you, bare yourselves, gird your loins;
ἔκστητε, λυπήθητε, αἱ πεποιθυῖαι, ἐκδύσασθε, γυμναὶ γένεσθε, περιζώσασθε σάκκους τὰς ὀσφύας
Оу҆жасни́тесѧ, сжа́литесѧ, ᲂу҆пова́вшыѧ, совлецы́тесѧ, на̑ги бꙋ́дите, препоѧ́шите чрє́сла своѧ̑ во врє́тища
Second, as to the devastation of the fields, he prescribes mourning, be astonished: I have put off the robe of peace (Bar 4:20), above: and the Lord in that day shall call to weeping (Isa 22:12).
Commentary on Isaiah
and beat your breasts, because of the pleasant field, and the fruit of the vine.
καὶ ἐπὶ τῶν μαστῶν κόπτεσθε ἀπὸ ἀγροῦ ἐπιθυμήματος καὶ ἀμπέλου γεννήματος.
и҆ въ пє́рси бі́йтесѧ ѡ҆ селѣ̀ жела́емѣмъ и҆ ѡ҆ вїногра́днѣмъ рожде́нїи.
And he foretells harm: upon the land, above: briers and thorns shall come up (Isa 5:6) over it.
Commentary on Isaiah
[As for] the land of my people, the thorn and grass shall come upon [it], and joy shall be removed from every house.
ἡ γῆ τοῦ λαοῦ μου, ἄκανθα καὶ χόρτος ἀναβήσεται, καὶ ἐκ πάσης οἰκίας εὐφροσύνη ἀρθήσεται·
На землѝ люді́й мои́хъ те́рнїе и҆ бы́лїе возни́кнетъ, и҆ ѿ всегѡ̀ до́мꙋ ра́дость восхи́титсѧ: гра́дъ бога́тъ,
If those very persons, who amid the darkness of the present life shine bright by virtuous attainments—if they also cannot be void of contagion, with what guilt of wickedness are those bound, who still live after the flesh? If those persons cannot be free from sin who are already walking in the way of heavenly desires, what about those who still lie under the loads of sinful habits, who, abandoned to the gratifications of their fleshly part, still bear the yoke of rottenness? So Peter says, “And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” And it is said by Isaiah, “Upon the land of my people shall come up thorns and briars; how much more upon all the houses of joy in the joyous city.” The “house of joy in the joyous city” is the mind of the wicked, which neglects to regard the punishments that are destined to come, in the gratification of the flesh, and going away from itself, it revels in empty mirth.
Morals on the Book of Job 17.23
Third, as to the desolation of their cities and houses, he sets out the desolation itself: how much more, namely, to be wept for, the city that rejoiced, namely, Jerusalem, whose lower part was handed over to the Assyrians, above: a populous city, a joyous city (Isa 22:2).
Commentary on Isaiah
[As for] the rich city, the houses are deserted; they shall abandon the wealth of the city, [and] the pleasant houses: and the villages shall be caves for ever, the joy of wild asses, shepherds’ pastures;
πόλις πλουσία, οἶκοι ἐγκαταλελειμμένοι πλοῦτον πόλεως καὶ οἴκους ἐπιθυμήματος ἀφήσουσι· καὶ ἔσονται αἱ κῶμαι σπήλαια ἕως τοῦ αἰῶνος, εὐφροσύνη ὄνων ἀγρίων, βοσκήματα ποιμένων,
до́мове ѡ҆ста́вленнїи, бога́тство гра́да и҆ до́мы вожделѣ́нїѧ ѡ҆ста́вѧтъ: и҆ бꙋ́дꙋтъ вє́си пещє́ры до вѣ́ка, ра́дость ѻ҆слѡ́мъ ди̑вїимъ, па̑ствы пастꙋхѡ́въ:
And the magnitude of the desolation as to the houses, for they were reduced to perpetual darkness, as happens to ruined buildings: and darkness: they shall grope in the dark, and not in the light (Job 12:25); and as to their fields: a joy of wild asses, which dwell in great wildernesses: a wild ass accustomed to the wilderness (Jer 2:24).
Commentary on Isaiah
until the Spirit shall come upon you from on high, and Chermel shall be desert, and Chermel shall be counted for a forest.
ἕως ἂν ἔλθῃ ἐφ᾿ ὑμᾶς πνεῦμα ἀφ᾿ ὑψηλοῦ. καὶ ἔσται ἔρημος ὁ Χέρμελ, καὶ ὁ Χέρμελ εἰς δρυμὸν λογισθήσεται.
до́ндеже на́йдетъ на ны̀ дх҃ъ ѿ вы́шнѧгѡ, и҆ бꙋ́детъ пꙋсты́нѧ въ херме́ль, а҆ херме́ль въ дꙋбра́вꙋ вмѣни́тсѧ.
Here he describes their liberation. And first, he sets out the consolation of the Jews; second, the destruction of their enemies: but hail (Isa 32:19); third, the prophet's congratulation: blessed are you that sow (Isa 32:20). Concerning the first, he sets out three things. First, divine consolation: these things, I say, will happen, when Sennacherib lays waste the land, until the spirit, divine consolation, be poured upon us: you shall know that I am the Lord, for I will send spirit into you, and you shall live (Ezek 37:5–6).
Second, the manner and order of the consolation, as to the fertility of the land: and the desert shall be as Carmel, and Carmel shall be counted for a forest; that is, your land, formerly a desert, will be so fertile like Carmel, that Carmel's fertility will be considered barrenness in comparison to your land; above (Isa 29:19) has the same thing.
Commentary on Isaiah
Then judgment shall abide in the wilderness, and righteousness shall dwell in Carmel.
καὶ ἀναπαύσεται ἐν τῇ ἐρήμῳ κρίμα, καὶ δικαιοσύνη ἐν τῷ Καρμήλῳ κατοικήσει·
И҆ почі́етъ въ пꙋсты́ни сꙋ́дъ, и҆ пра́вда въ карми́лѣ всели́тсѧ:
As the observation of justice: and judgment shall dwell, above: Zion shall be redeemed in judgment (Isa 1:27).
Commentary on Isaiah
And the works of righteousness shall be peace; and righteousness shall ensure rest, and [the righteous] shall be confident for ever.
καὶ ἔσται τὰ ἔργα τῆς δικαιοσύνης εἰρήνη, καὶ κρατήσει ἡ δικαιοσύνη ἀνάπαυσιν, καὶ πεποιθότες ἕως τοῦ αἰῶνος·
и҆ бꙋ́дꙋтъ дѣла̀ пра́вды ми́ръ, и҆ ѡ҆держи́тъ пра́вда поко́й, и҆ ᲂу҆пова́юще бꙋ́дꙋтъ до вѣ́ка:
He that suffers from a flux of seed is pronounced unclean, because, being addicted to much speaking, he defiles himself by that which, had it been orderly issued, might have produced the offspring of right thought in the hearts of hearers; and, while he incautiously spends himself in loquacity, he sheds his seed not so as to serve for generation, but unto uncleanness.
The Book of Pastoral Rule, Part 2, Chapter 4
It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are 'much,' in that as they cut their evil habits to the quick, they fall heavy upon the hearing, whence that is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish. For froward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, 'that a man full of words could never be justified,' in that so long as anyone lets himself out in words, the gravity of silence being gone, he parts with the safe keeping of the soul. For hence it is written, “And the work of righteousness, silence.” Hence Solomon saith, “He that hath no rule over his own spirit in talking, is like a city that is broken down, and without walls.” Hence he says again, “In the multitude of words there wanteth not sin.” Hence the Psalmist bears witness, saying, “Let not a man full of words be established upon the earth”; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. Thus it is a certain truth, that 'a man full of words cannot be justified,' but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us.
Morals on the Book of Job, Book 10, Section 2
And as to the tranquility of peace: and the work, that is, the effect, of justice shall be peace, and the service of justice quietness, for it will be without the tumult of contentions and wars, above: Lord, you will give us peace (Isa 26:12).
Commentary on Isaiah
Note on the words, the work of justice shall be peace, that the peace of the saints in heaven will be beautiful, first, because it will not be false (Wis 15); second, because it will not be interrupted, above: and there shall be no end of peace (Isa 9:7); third, because it will be full: he has placed peace in your borders (Ps 147:14).
Note also on the peace to come that three things make it desirable: first, the strength of divine power: they that trust in the Lord shall be as mount Zion: he shall not be moved for ever that dwells in Jerusalem (Ps 124[125]:1–2); second, the purity of one's own conscience: you shall walk confidently in your way, and your foot shall not stumble (Prov 3:23); third, the removal of hostile wickedness: have confidence. I have overcome the world (John 16:33).
Commentary on Isaiah
And his people shall inhabit a city of peace, and dwell in [it] in confidence, and they shall rest with wealth.
καὶ κατοικήσει ὁ λαὸς αὐτοῦ ἐν πόλει εἰρήνης καὶ ἐνοικήσει πεποιθώς, καὶ ἀναπαύσονται μετὰ πλούτου.
и҆ вселѧ́тсѧ лю́дїе є҆гѡ̀ во гра́дѣ ми́ра и҆ ѡ҆бита́ти бꙋ́дꙋтъ ᲂу҆пова́юще, и҆ почі́ютъ съ бога́тствомъ.
Third, he sets out the pleasant enjoyment of divine consolation: and my people shall sit in the beauty of peace: but he that shall hear me, shall rest without terror, and shall enjoy abundance (Prov 1:33).
Commentary on Isaiah
And if the hail should come down, it shall not come upon you; and they that dwell in the forests shall be in confidence, as those in the plain country.
ἡ δὲ χάλαζα ἐὰν καταβῇ, οὐκ ἐφ᾿ ὑμᾶς ἥξει. καὶ ἔσονται οἱ ἐνοικοῦντες ἐν τοῖς δρυμοῖς πεποιθότες ὡς οἱ ἐν τῇ πεδινῇ.
Гра́дъ же, а҆́ще сни́детъ, то̀ не на вы̀ прїи́детъ: и҆ бꙋ́дꙋтъ живꙋ́щїи въ дꙋбра́вахъ ᲂу҆пова́юще, ꙗ҆́коже сꙋ́щїи на полѧ́хъ.
Hail, namely, of tribulation, in the descent of the forest, that is, it shall descend from the Lord upon your enemies; the city, Ninive, above: the high city he shall lay low (Isa 26:5).
Commentary on Isaiah
Blessed are they that sow by every water, where the ox and ass tread.
μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ, οὗ βοῦς καὶ ὄνος πατεῖ.
Блаже́ни сѣ́ющїи при всѧ́цѣй водѣ̀, и҆дѣ́же во́лъ и҆ ѻ҆се́лъ попира́етъ.
The prophet says, “Blessed is he that sows into all waters, whose ox and donkey tread,” [that is] the people, from the law and from the Gentiles, gathered into one faith.
The Stromata Book 6
Only let us not be condemned for frivolity by asking for little, and for what is unworthy of the giver. Blessed is he from whom Jesus asks drink, as he did from that Samaritan woman, and gives a well of water springing up unto eternal life. Blessed is he that sows beside all waters, and upon every soul, tomorrow to be ploughed and watered, which today the ox and the donkey tread, while it is dry and without water, and oppressed with lack of rationality. And blessed is he who, though he be a “valley of rushes,” is watered out of the house of the Lord; for he is made fruit-bearing instead of rush-bearing and produces that which is for the food of man, not that which is rough and unprofitable. And for the sake of this we must be very careful not to miss the grace.
On Holy Baptism, Oration 40:27
Accordingly, like a perfect man learned in the law and made firm in the gospel, accept the faith of both Testaments, for, as we read today, “Blessed is he who sows upon every water, where the ox and the donkey tread,” that is, who sows upon the people who follow the teaching of both Testaments. This is the ploughman’s ox, wearing the yoke of the law, of which the law says, “You shall not muzzle the ox that treads out your corn,” for this ox has the horns of holy Scripture. But in the Gospel the Lord, representing the people of the Gentiles, mounts the colt of a donkey.
Letter 63.88
Let them take as much pleasure as they please in their Gallican geldings; we will be satisfied with the simple “donkey” of Zechariah, loosed from its halter and made ready for the Savior’s service, which received the Lord on its back and so fulfilled Isaiah’s prediction: “Blessed is he that sows beside all waters, where the ox and the donkey tread under foot.”
Letter 27.3
By water peoples are denoted, as it is said by John, "Now the waters are peoples." By water likewise not only the tide of peoples drifting away, but also the minds of good men that follow the preachings of faith, are denoted, as the Prophet saith, "Blessed are ye that sow upon all waters." And it is said by the Psalmist; "The voice of the Lord is upon the waters."
Morals on the Book of Job, Book 19
What else is meant by 'seed,' but the word of preaching? As the Truth says in the Gospel, "A sower went forth to sow"; and as the Prophet says; "Blessed are ye who sow upon all waters." What else but the Church, ought to be understood by the threshing floor? Of which it is said by the voice of the Forerunner; "And He will throughly purge His floor."
Morals on the Book of Job, Book 31
Here he shows the prophet's congratulation: upon waters, that is, upon the places that are fertile from the abundance of the waters; sending thither the foot of the ox and the ass, not at the same time, for this was prohibited: you shall not plough with an ox and an ass together (Deut 22:10); for you shall eat the labors of your hands: blessed are you, and it shall be well with you (Ps 127[128]:2).
Commentary on Isaiah
Note also on the words, blessed are you that sow upon waters, that the teaching of the Lord is water: first, because it abounds: I, wisdom, have poured out rivers (Sir 24:40); second, because it cools: as cold water to a thirsty soul (Prov 25:25); third, because it makes fruitful, below: as the rain comes down from heaven, and returns no more thither, but soaks the earth, and makes it to spring, so shall my word be, which shall go forth from my mouth (Isa 55:10–11); fourth, because it carries quickly: it shall become in him a fountain of water, springing up into life everlasting (John 4:14); fifth, because it conforms itself to each individually: in the streets divide your waters (Prov 5:16).
Commentary on Isaiah
For, behold, a righteous king shall reign, and princes shall govern with judgment.
ΙΔΟΥ γὰρ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσι.
Се́ бо, цр҃ь првⷣный воцр҃и́тсѧ, и҆ кнѧ̑зи со сꙋдо́мъ владѣ́ти начнꙋ́тъ.