Isaiah 33

(Chapter XXXIII - Verse 1) Woe to those who plunder: will they not be plundered themselves? And to those who despise: will they not be despised themselves? When you have finished plundering, you will be plundered; when you have grown weary of contempt, you will be scorned. LXX: Woe to those who make you miserable: for no one makes you miserable. And those who condemn you, do not condemn you: they will be condemned, and handed over, and be consumed like moths in clothing. He had spoken about the Apostles, and about the leaders of the churches: Blessed are those who sow over all water, where ox and donkey tread: now he directs his curse against their persecutors; in fact, against their ruler, who possesses the hearts of the wicked, that whatever they do, they may receive; and by his present power, let it be the material of future torments. Wherefore, according to the Septuagint it is said: 'Woe to those who make you miserable; for no one makes you miserable. And the meaning is this: as much as is in them, when they persecute you and afflict you with various tortures, they consider you miserable, killed and tortured. But no one can make you miserable, for they do not have power over your soul, but over your body. And he who reproaches you, does not reproach you, but him who sent you, according to that which the Savior speaks to the disciples: 'He who reproaches you, reproaches me; and he who reproaches me, reproaches him who sent me' (Luke 10:16). Therefore, the persecutors will be captured and handed over to eternal fires. And just as a moth consumes clothing, so will the flame devour them. This is also written in the end of this prophecy. Their worm will not die, and their fire will not be extinguished.

Commentary on Isaiah

715. Woe to you that spoils. In this part, he begins to foretell the destruction of their enemies;

and first, the destruction;

second, the effect of the destruction: the land that was desolate and impassable shall be glad (ch. 35).

The first of these is divided into two parts:

in the first, he foretells the destruction of their principle enemy, namely, the Assyrians;

in the second, that of the other enemies who were helping them: come near (ch. 34).

Concerning the first, he does two things:

first, he foretells the destruction of the Assyrians;

in the second part, that of the ungrateful Jews: your tacklings are loosed (Isa 33:23).

Concerning the first, he does two things:

first, he foretells the destruction of the Assyrians;

second, he invites all to the consideration of such a fact: hear (Isa 33:13).

Concerning the first, he does two things:

first, he foretells the punishment which Assyria received from God;

second, that which they themselves inflicted: behold they that see (Isa 33:7).

716. Concerning the first, he does three things.

First, he threatens the destruction of the Assyrians, setting out a question: shall not you yourself also be spoiled, and the answer: when you shall have made an end, you shall be spoiled: being wearied; as if to say: affected by tedium from so many victories: with what measure you mete, it shall be measured to you again (Matt 7:2); he that shall kill by the sword (Rev 13:10), shall be killed by the sword.

Commentary on Isaiah

The master of the church has many names: being called the Father, the way, the life, the light, the arm, the propitiation, the foundation, the door, the sinless one, the treasure, Lord, God, Son, the only begotten, the form of God, the image of God. So it is with the church itself. Does one name suffice to present the whole truth? By no means. But for this reason there are countless names, that we may learn something concerning God, though it is but a small part.

Homily on Eutropius 2:6

2–6

(Verse 2 and following) Lord, have mercy on us: for we have waited for you: be our strength in the morning, and our salvation in time of trouble. At the voice of the Angel, the people fled; at your exaltation the nations were scattered. And your spoil will be gathered, as the locust is gathered, as when the ditches are full of it. The Lord is magnified, for he dwells on high: he has filled Zion with judgment and justice. And there will be faith in your times: wealth of salvation, wisdom, and knowledge: the fear of the Lord is its treasure. LXX: Lord, have mercy on us, for we trust in You: the seed of the unbelievers has been brought to destruction, but our salvation is in the time of tribulation: because of the voice of fear, the peoples are astonished by your fear, and the nations are scattered. But now your spoils, both small and great, will be gathered together: when someone gathers locusts, they will mock you: O holy God who dwells on high. Zion is filled with justice and righteousness, salvation is stored in the law: wisdom, discipline, and piety come from the Lord, these are the treasures of justice. This is a chapter from the Hebrews, in which it is read: Woe to those who plunder, will they not be plundered themselves? and so on until the end. They believe that this is a statement against King Sennacherib of the Assyrians, who, after overthrowing the ten tribes known as Israel and capturing the cities of Judah, will himself be defeated and his army destroyed by the Angel. Now, from the perspective of the people, giving thanks to God and saying, 'Lord, have mercy on us, we have waited for you,' these words contend, which are contained in the present (or following) chapter, that His arm and strength were the protection for the people besieged in the morning, and salvation in their time of need and distress. For by the voice of the Angel, whom Symmachus translated as it is written in Hebrew, Amun (whom the Hebrews consider to be Gabriel) and has the etymology of the people; the Assyrian fled, and the nations that came with him were scattered here and there from the exaltation of God. As they fled, the spoils were gathered by the Jews, just as a multitude of caterpillars and locusts are collected when they have been heaped into pits. In their victory, the Lord was magnified, and Zion was filled with justice and righteousness, and the faith of the besieged people was proven. And they possessed all riches in wisdom and knowledge of God and fear of the Lord, who alone was their treasure. They said these things according to the history, striving in every way to undermine the sacraments of Christ and his Apostles. But after the happiness of the Apostles, about whom it has been said above (Ad. cap. XXXI, 20): Blessed are those who sow upon all waters, where the ox and the donkey tread, and the lamentation and mourning of those who persecute them, about whom it is said in what follows: Woe to those who make you miserable; but no one makes you miserable; and like moths on clothing, they will wear away, from the person of the same Apostles, we confirm these words for all believers. And this is the sense: Lord, we have hoped in your help, and have trusted in you. The seed of the unbelievers has perished forever, and our salvation has appeared in the time of tribulation. For with your assistance, the multitude of nations has been scattered, and those who sought to conquer and deceive have been defeated. And this has happened because the holy Lord dwells on high, and Zion is filled with judgment and justice, as it is written: Justice and judgment will rest in the wilderness. Therefore, she is Zion, which was previously called a desert, and whoever dwells in her will receive the law of the Gospel, in whose treasure our salvation is, and the wisdom of the believers, and discipline and piety, or faith, which is specifically of the Christians, and the fear of the Lord, in which the treasures of wisdom are contained.

Commentary on Isaiah

717. Second, in the person of the people, he asks for confirmation of the threat from God: O Lord, have mercy on us: glorify your hand and extend your arm (Sir 36:7); give us, O Lord, help from trouble (Ps 59:13[60:11]).

Commentary on Isaiah

718. Third, he sets out the fulfillment of this petition, first, setting out the destruction of the Assyrians as to the dispersion of their army: at the voice of the angel, killing many, the people, the Assyrians who were left remaining, above: and his princes fleeing shall be afraid (Isa 31:9).

Commentary on Isaiah

As to the plundering of their spoils: and, you, O Assyrians, your spoils shall be gathered together, by the Jews, above: they shall rejoice before you, as they that rejoice in taking a prey, when they divide the spoils (Isa 9:3).

Commentary on Isaiah

Second, the fruit of the destruction, namely, the glory of God: the Lord is magnified: your mercy is magnified even to the heavens: and your truth unto the clouds (Ps 56:11[57:10]); and the grace of men in rectitude of action, he, namely, the Lord, has filled Zion with judgment, which is the execution of justice.

Commentary on Isaiah

It must follow that any one solidly established in the perfection of this love will rise to that more excellent and more sublime stage that is the fear derived from love. This is not a terror in the face of punishment or a desire for reward. Rather it is something that comes from the very greatness of love. It is the mixture of respect and affection that a son has for a very indulgent father, a brother for a brother, a friend for a friend, a wife for a husband. This is the fear whose splendor has been elegantly described by one of the prophets. “Wisdom and knowledge are the riches of salvation, but its treasure is the fear of the Lord.” He could not have more clearly described the dignity and the merit of this fear when he said that the riches of our salvation, namely, true wisdom and the knowledge of God, cannot be preserved except by the fear of the Lord. This is the fear to which saints, and not sinners, are invited by the prophetic oracles.… Someone holding to this fear of the Lord is certain to lack no perfection.

Conference 11:13

But, since there are many kinds of treasures and different grounds for joy, each one’s treasure corresponds to the movement of their desire. If it is an appetite for earthly things, it makes those who share in it not happy but wretched. Those who “savor the things above, not what is on earth,” and are not eager for what perishes but for what is eternal, have hidden, incorruptible resources, in that about which the prophet says, “In your treasure is our salvation. There wisdom and knowledge and holiness are from the Lord. These are the treasures of his justice.”Through them, with God’s grace helping us, even earthly goods are transformed into heavenly, as long as many use their wealth, either left them by law or otherwise acquired, as instruments of goodness. When they distribute, from what they can count as overabundance, to the support of the poor, they collect for themselves riches that cannot be lost, so that what they have withdrawn for alms cannot be credited to expense, and they properly keep their heart where they have “their treasure.” It is most blessed to use wealth of this kind that it may grow, and not fear lest it be destroyed.

Sermon 92:3

But “true wealth” signifies either the joy of eternal life itself, concerning which it is written, “the riches of his inheritance in the saints,” or those spiritual virtues with which the fullness of life is attained, about which Isaiah said, “the riches of salvation, wisdom, and knowledge; the fear of the Lord himself is its treasure.”“And if you are unfaithful with goods that are not yours, who will give you something of your own?” The resources of this world are alien to us, that is, external to the nature of our habitat, “for we brought nothing into this world and we are without doubt unable to take anything from it.” Our possession is the kingdom of heaven, our life is Christ, and our wealth consists in the fruitfulness of spiritual works, about which Solomon said, “The redemption of a man’s soul is his wealth.”

On the Gospel of Luke 5:16.11-12

Faith, which is the foundation of justice, above: Zion shall be redeemed in judgment (Isa 1:27); I will espouse you to me in justice, and in faith (Hos 2:19-20). As to the perfection of intellect: riches of salvation, wisdom, in divine things, and knowledge, in human things: wisdom is more precious than all riches (Prov 3:15). As to the ordering of the affections: the fear of the Lord: the fear of the Lord blots out sin (Sir 1:27).

719. Note on the words, riches of salvation, that we have riches,

first, in God: in him are hid all the treasures of wisdom and knowledge of God (Col 2:3);

second, in himself: wisdom is more precious than all riches (Prov 3:15);

third, in the fellowship of the saints, above: a man shall be more precious than gold, yea a man than the finest of gold (Isa 13:12).

Commentary on Isaiah

7–12

(Verse 7 and following) Behold, those who see will cry out: The angels of peace will weep bitterly. The roads are abandoned, the passer-by has ceased on the path, the pact has become void, cities have been thrown down, men have not been regarded. The land has mourned and languished, Lebanon is confused and darkened, Sharon has become like a desert, and Bashan and Carmel have been shaken. Now I will arise, says the Lord: now I will be exalted, now I will be lifted up. You will conceive chaff, you will give birth to stubble; your spirit will devour you like fire. And the peoples shall be like ashes from a fire: thorns gathered together shall be burned with fire. The Hebrew word Arellam (), which Aquila, Symmachus, and Theodotion interpreted, I will reveal to them, dividing the final syllable and reading it as Are Lahem (), the Hebrews believe it signifies Angels, and is a prophecy concerning the calling of the Gentiles, and the wealth of the Church, and the destruction of the Temple, which the Angels shall lament, not dwelling within but departing from it: and those who were previously messengers of peace shall bitterly weep. Whether the apostles themselves who were sent to announce peace to Jerusalem, to which the Lord spoke, 'If you also knew the things that are for your peace' (Luke 19:42): at which the Lord appeared to them, in order to comfort them with His presence, Jerusalem will weep, because it did not receive His preaching, because the ways have been scattered, and the one passing by the righteous path has ceased, according to what is said in the Lamentations of Jeremiah: The ways of Zion mourn, because there are none who come to the solemnity (Lamentations 1:4). The covenant with Abraham, Isaac, and Jacob was also made void: He cast out the cities of Judah: He did not consider the people, who by their own fault wanted to be beasts. The land mourned and grew weak for those who lived in it (Genesis XV and 22). Lebanon is confused and darkened, undoubtedly signifying the Temple, as we read in Zechariah. Open, Lebanon, your gates, so that fire may devour your cedars (Zechariah XI, 1). Or Jerusalem, which is called Libanus in Ezekiel, the Prophet saying: A great eagle, with great wings, which has the ability to enter into Lebanon (Ezekiel II, 3); which afterwards, the divine word interpreting, says: when Nebuchadnezzar came to Jerusalem, he clearly referred to the eagle as the king of Babylon, and to Lebanon as Jerusalem. Sharon became like a desert, and Bashan and Carmel were shaken. As for Bashan, the Seventy translated it as Galilee, a province, for one place of the province. But the region around Joppa and Lydda, also called Saron (or Saronas), is a place where wide and fertile fields extend. There is also the region of Basan beyond the Jordan, which was possessed by two and a half tribes and is interpreted as the most fertile and abundant (Deut. III): and Carmel, of which we have spoken above. Therefore, the once fertile lands of Judea will be turned into desolation, through which metaphorically the entire wealth of the Jews will be exchanged for poverty and scarcity. Therefore, since they refused to accept the words of the Apostles, Lebanon was confounded, and Sharon became a wilderness; and Bashan and Carmel were shaken. Therefore, the Lord says that either because of his excessive patience or because he will rise from the dead, he will be exalted among the nations and lifted up on the cross. And he addresses the Jews themselves, saying, 'You will conceive burning anger and bring forth stubble, and your breath will ignite a fire that will devour you as the flames consume what is conceived and born.' And there shall be, he said, the people of the Jews showing the magnitude of their misfortune through the ashes remaining from the fire. For the thorns of their sins, which have been gathered in great numbers, shall be consumed by the fire, which many interpret as referring to the ultimate captivity and destruction of Jerusalem. Others affirm that it shall happen more fully and completely in the time of judgment.

Commentary on Isaiah

But if you want to see that the ancient prophets were terribly sad and aggrieved about the future blinding of their nation, which was the cause of our illumination, listen to Isaiah, for when he was sent to announce beforehand the grace of the Lord’s coming, saying that “a light has arisen upon those who dwell in the region of the shadow of death,” he responded immediately to the advent of the same light, saying “you have enlarged the nation; you have not increased its joy.” And elsewhere, while commemorating the despondency of this people, Isaiah said, among other things, “the messengers of peace will weep bitterly, referring to the prophetic heralds of the divine word.”

Commentary on Samuel 3:16.1

720. Behold they that see shall cry. Here he sets out the punishment which Assyria inflicted on others.

And first, he describes the punishment inflicted by them as to the disturbance of men: they that see the magnitude of the army shall cry without, they who live in the suburbs, angels of peace, envoys of Ezechias to Rabsaces, below (Isa 36:3). Behold the voice of the daughter of my people from a far country (Jer 8:19).

Commentary on Isaiah

As to the loneliness of the ways: the ways are made desolate: the ways of Zion mourn, because there are none that come to the solemn feast (Lam 1:4); as to the breaking of covenants: the covenant is made void, namely, the covenant by which Sennacherib had insured Ezechias, and therefore, he has rejected, as if despising their friendship, he has not regarded, because of the pride of his heart: he swallows the ground, neither doth he regard when the noise of the trumpet sounds (Job 39:24).

Commentary on Isaiah

As to the destruction of regions: the land has mourned, and languished, and he names especially fertile regions; above (Isa 24:4, 7) has the same thing.

Commentary on Isaiah

721. Second, he sets out divine resistance to his efforts: now will I rise up. And concerning this, he sets out three things.

On the part of God, the intention of resisting: now, namely, after he has done such evils, will I rise up, against him: by reason of the misery of the needy, and the groans of the poor, now will I arise, says the Lord (Ps 11:6[12:5]).

Commentary on Isaiah

Second, he sets out the frustrated counsel of the Assyrians: you shall conceive heat, that is, you shall think that others burn; you shall bring forth stubble, that is, it shall follow that you yourself shall be burned; your breath, that is, your indignation, shall devour, namely, the flesh under your hide: he has opened a pit and dug it: and he is fallen into the hole he made (Ps 7:16[15]).

726. Note on the words, your breath as fire (Isa 33:11), that God is said to be fire:

first, purging: he shall baptize you in the Holy Spirit and fire (Matt 3:11);

second, inflaming: I am come to cast fire on the earth (Luke 12:49);

third, condemning: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).

Commentary on Isaiah

Third, he sets out the manner of the resistance or of the punishment: and the people shall be as ashes after a fire, because their bodies were literally reduced to ashes; thorns, that is, the Assyrians, because they were tearing others: you shall tread down the wicked when they shall be ashes under the sole of your feet (Mal 4:3).

Commentary on Isaiah

He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." And, "Be ye circumcised in your hearts, saith the Lord." ... Therefore He hath circumcised our ears, that we might hear His word and believe.

The Epistle of Barnabas, Chapter IX

13–19

(Ver. 13 et seq.) Hear, you who are far away, what I have done, and know the strength of my neighbors. Sinners are terrified in Zion, hypocrites are trembling. Who among you can dwell with devouring fire? Who among you can endure everlasting burnings? The one who walks in righteousness and speaks truth, who rejects greed by slander, and keeps his hands away from every gift, who stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil. He will dwell on high, the height of his fortress of rocks; bread is given to him, and his waters are faithful. His eyes will see the king in his beauty; they will behold the land from afar. Your heart will meditate on fear. Where is the scribe? Where are those who weigh the words of the law? Where is the teacher of the little ones? You will not see an ignorant people, a people of deep speech beyond your comprehension, in whom there is no wisdom. LXX: Let those who are far away hear what I have done; let those who are near acknowledge my power. The wicked in Zion are afraid; trembling grips the godless: 'Who can live with the consuming fire? Who can dwell with everlasting burning?' The one who walks in righteousness and speaks with integrity, who rejects gain from extortion and keeps his hand from accepting bribes, who stops his ears from listening to murderous plots and shuts his eyes against contemplating evil— this is the man who will dwell on the heights, whose refuge will be the mountain fortress. Bread will be given to him, and his water will be faithful: your eyes will see the king with glory, they will see the land from afar; your soul will meditate fear. Where are the grammarians? Where are the counselors? Where is he who counts those who nourish both the small and the large population? To whom he did not give counsel: nor did he know the deep voice of him, so that the despised people would not hear, and the one who is listening would not have understanding. For the paths are scattered, the one passing through the pathways has ceased, the covenant with the people of Judah has been voided, God has cast away their cities, he has not considered them among men; therefore, you who are far away, hear what I have done, and approach to recognize my strength. They were terrified, or those who were sinners or wicked withdrew from Zion, and trembling possessed the hypocrites, to whom the Lord spoke in the Gospel: Woe to you, Scribes and Pharisees, hypocrites (Matthew 23:14)! Who among you can dwell with the devouring fire? Who among you can dwell with everlasting burnings? Or according to the LXX: Who will declare to you that eternal fire burns, which God has prepared for the devil and his angels? So who then can dwell with God, or declare the coming punishments? Everyone who is of this kind, as the prophetic discourse describes, who walks in many justices, and not once, but always loves justices, and not just once, but constantly speaks the truth: who rejects greed, which is the mother of slander. For money is not heaped up for one's own gain at the expense and harm of another. And he withdraws his hands from every gift. Indeed, gifts blind the eyes, even of the wise. He who stops up his ears does not hear the judgment of blood. Every wickedness and oppression and injustice is a judgment of blood: and although it does not kill with a sword, it kills by will. And he closes his eyes so as not to see evil. Blessed is the conscience that does not hear, nor see evil. Therefore, whoever is such, he himself shall dwell in the highest, that is, in the kingdom of heaven, or in the lofty cave of the strongest rock, in Christ Jesus: which rock followed the people of Israel, so that they might drink of it and be protected by its strength. Bread will be given to him, and its waters are faithful: which the fables of the Gentiles understand as ambrosia and nectar. But we, the most faithful breads and waters, will interpret the law of God. Therefore, whoever is such, will see the king Christ in his glory, of whom it is said above (Ad cap. XXXII, 1): Behold, a just king will reign, and princes will preside in judgment. And his eyes will see the earth from afar, which they have desired for a long time, the land of the gentle and meek, of which it is written in the Gospel: Blessed are the meek, for they shall inherit the earth (Matth. V, 4): whether they are placed in heaven, they despise earthly things. Your heart will meditate on fear: so that when you have accomplished all things, you may say with the Apostle: I am not worthy to be called an Apostle, because I persecuted the Church of God (1 Corinthians 15:9). For the fear of the Lord is the beginning of wisdom. Where is the scribe? Where is he who weighs the words of the law? Where is the teacher of children? Where, it is said, are the scribes and Pharisees, who weighed the words of the Law, deceiving the unhappy people? whom Scripture now calls little children, little in understanding, little in intelligence. But when the eyes of the believer behold the king in his majesty, and his heart is filled with awe, then he will not see the foolish people, the people of the Jews, or the philosophers and orators of the world, who applaud themselves in secular knowledge and eloquence, about whom he now says: They are a people of high speech, so that you cannot understand the eloquence of their language; their allurement is in words, which have only the foliage and shadow of discourse, and do not possess the fruit of truth. Finally it follows: In this there is no wisdom, about which it is said in another place: I will destroy the wisdom of the wise, and the understanding of the prudent I will reject (1 Corinthians 1:19). Why? because God has made the wisdom of this world foolish.

Commentary on Isaiah

722. Hear. Here he invites to the consideration of such a fact;

and first, to the consideration of the magnitude of the liberating divine power;

second, to the consideration of the fitness of the liberated, who, namely, were fit to be thus liberated by the Lord, where it says, which of you (Isa 33:14);

third, to the consideration of the worthiness of the liberated city: look upon Zion the city of our solemnity (Isa 33:20).

Concerning the first, he does two things.

First, he invites to the consideration of the Lord's power: hear . . . know my strength, below: give ear, you islands, and hearken, you people from afar (Isa 49:1).

Commentary on Isaiah

The Scripture itself … expressly distinguishes between Abraham’s bosom, where the poor man dwells, and the infernal place of torment. “Hell” (I take it) means one thing, and “Abraham’s bosom” another. “A great gulf” is said to separate those regions and to hinder a passage from one to the other. Besides, the rich man could not have “lifted up his eyes,” and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth.… There is some determinate place called Abraham’s bosom, and it is designed for the reception of souls of Abraham’s children, even from among the Gentiles (since he is “the father of many nations,” which must be classed amongst his family), and of the same faith as that with which he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham’s bosom. Although it is not in heaven, it is yet higher than hell, and it is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrections of all people with the “full recompense of their reward.” This consummation will then be manifested in heavenly promises.… Amos, however, tells us of “those stories towards heaven” which Christ “builds”—of course for his people. There also is that everlasting abode of which Isaiah asks, “Who shall declare to you the eternal place, but he (that is, of course, Christ) who walks in righteousness, speaks of the straight path, and hates injustice and iniquity?” Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible, without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future and where is given some foresight of the glory of both judgments?

Against Marcion 4.34

“He looked upon them, and the nations shook and the mountains quickly scattered.” The sight of the Lord shattered what was hardened and melted what was tightly compact, so that the truth expressed by Isaiah might be evident, for God is a living fire who advances to purify, not to kill: “Who among you can dwell with the devouring fire, or who among you can walk with eternal flames?” Whomever he looks upon, therefore, and touches with his warmth, he melts on the spot. Consequently, when he will later look upon the nations with mercy and judge them to be most worthy of redemption through his Christ, immediately their hardness will be shattered.

Commentary on the Canticle of Habakkuk 6:5

Second, he shows the sign of his power, the sinners, namely, the Assyrians, are broken: I will break this people, and this city, as the potter's vessel is broken (Jer 19:11).

723. Which of you can. Here he invites to consider the fitness of him that lives with God, that he may be always inviolate, protected by him.

And first, he examines the fit,

second, he excludes the unworthy: where is the learned (Isa 33:18).

Concerning the first, he does three things.

First, he sets out the question: which of you can dwell with devouring fire, namely, with God, that he not be devoured by him, like the Assyrians: the Lord your God is a consuming fire (Deut 4:24).

Commentary on Isaiah

There are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise. These certainly do not bestow freely what was freely received, because from the service of holiness they have rendered, they seek the coin of favor. Hence the prophet spoke well when describing the just man, saying: Who shakes his hands free from every gift. For he does not say: Who shakes his hands from a gift, but added from every, because one thing is a gift from service, another a gift from the hand, another a gift from the tongue. A gift from service is deference unduly rendered, a gift from the hand is money, a gift from the tongue is favor. Therefore he who bestows sacred orders shakes his hands free from every gift when in divine matters he seeks not only no money, but also no human favor.

40 Homilies on the Gospels, Homily IV

We must bear in mind too that there are three ways in which deceit itself is practised, in that, surely, the object aimed at in it is either the secret interest of our fellow creatures' feelings, or the breath of applause, or some outward advantage; contrary to which it is rightly said of the righteous man by the prophet, "Blessed is he that shaketh his hands clear of every favour." For as deceit does not consist only in the receiving of money; so, no doubt, a favour is not confined to one thing, but there are three ways of receiving favours after which deceit goeth in haste. For a favour from the heart, is interest solicited in the opinion, a favour from the mouth is glory from applause, a favour from the head a reward by gift. Now every righteous man 'shaketh his hands clear of every favour,' in that in whatever he does aright, he neither aims to win vainglory from the affections of his fellow creatures, nor applause from their lips, nor a gift from their hands. And so he alone is not guilty of deceit in doing God's work, who while he is energetic in studying right conduct, neither pants after the rewards of earthly substance, nor after words of applause, nor after favour in man's judgment. Therefore because our very good actions themselves cannot escape the sword of ambushed sin, unless they be guarded every day by anxious fear, it is rightly said in this place by the holy man, I was afraid of all my works.

Morals on the Book of Job, Book 9

Taking bribes is a violation of the truth. Therefore, it is said of the just man: “He who cleanses his hands of every gift will live on the heights.”

Three Books of Thoughts 3:54

724. Second, he shows fitness, removing three things to which the Jews were prone, namely, avarice as to things taken away unjustly: that casts away avarice by oppression, and as to things received illiberally, and shakes his hands from all bribes; second, as to cruelty in homicide: that stops his ears lest he hear blood; third, as to lust: and shuts his eyes that he may see no evil.

Commentary on Isaiah

By the name of bread the teaching of perfection is shown, as Paul attests, who, rousing the weak to conversion, says: “I gave you milk to drink, not solid food. For you were not yet able, nor are you yet able.” For if milk belongs to little ones, bread belongs to none but the perfect. Whence also it is said of the strength of the perfect man: “He shall dwell on high, the fortifications of rocks shall be his loftiness, bread has been given to him.” Therefore in the house of bread a king is sought for anointing, because those are profitably advanced who are nourished in the order of perfect conduct. For he is able to make others strong who has not been nourished in lax and negligent conduct.

Commentary on 1 Kings, Book 6, Chapter 3

He shall dwell on high, namely, with God: who shall dwell in your tabernacle? (Ps 14[15]:1).

725. Third, he shows the usefulness of this dwelling as to four things.

And first, as to secure height, which nevertheless is contrary to the normal experience of height: the fortifications of rocks shall be his highness: she abides among the rocks (Job 39:28).

Second, as to full satiety: bread: Aser, his bread shall be fat (Gen 49:20).

727. Note also on the words, he shall dwell on high (Isa 33:16), that the saints live with God:

first, through purity of action: my eyes were upon the faithful of the earth, to sit with me (Ps 100[101]:6);

second, through the indwelling of love: if any one love me, he will keep my word (John 14:23);

third, through the eminence of contemplation: our conversation is in heaven (Phil 3:20);

fourth, through the glory of enjoyment: blessed are they that dwell in your house, O Lord (Ps 83:5[84:4]).

Commentary on Isaiah

Two advents of our Lord and Savior are indicated in the Scriptures. The one [is] his first advent in the flesh, which took place without honor by reason of his being set at nothing, as Isaiah spoke of him in the past, saying, “We saw him, and he had no form nor comeliness, but his form was despised (and) rejected above all men; a man smitten and familiar with bearing infirmity (for his face was turned away); he was despised, and esteemed not.” But his second advent is announced as glorious, when he shall come from heaven with the host of angels and the glory of his Father, as the prophet says, “You shall see the King in glory”; and, “I saw one like the Son of man coming with the clouds of heaven; and he came to the Ancient of Days, and he was brought to him. And there were given him dominion, and honor, and glory, and the kingdom; all tribes and languages shall serve him: his dominion is an everlasting dominion, which shall not pass away.”

On the Antichrist 44

Whosoever loves humility shall be heir in the land of life. Whosoever wishes to make peace shall be one of the sons of God. Whosoever knows the will of his Lord, let him do that will, that he may not be beaten much. Whosoever cleanses his heart from deceits, “his eyes shall behold the King in his beauty.” Whosoever receives the Spirit of Christ, let him adorn his inner man. Whosoever is called the temple of God, let him purify his body from all uncleanness.

Demonstration 6:1

But it also must be noted that the Savior’s tomb, above which a memorial canopy is often seen, can properly be called a cave or a den. Clearly, then, it was about the Lord Jesus Christ in the tomb that the prophet prophesied, “He lived in a high cave of fortified rocks,” and shortly thereafter added, with regard to the apostles rejoicing at the resurrection of the Lord: “You will see the king in his glory.”

On the Holy Places 1:2.13

But it also must be noted that the Savior’s tomb, above which a memorial canopy is often seen, can properly be called a cave or a den. Clearly, then, it was about the Lord Jesus Christ in the tomb that the prophet prophesied, “He lived in a high cave of fortified rocks,” and shortly thereafter added, with regard to the apostles rejoicing at the resurrection of the Lord: “You will see the king in his glory.” - "On the Holy Places 1.2.13"

Through the sacraments of his humanity with which we have been imbued, we may be able to attain the contemplation of the glory of his divinity, that contemplation which he himself in his faithful benevolence pledged to his faithful servants when he said, “One who has my commandments and keeps them, he it is who loves me. One who loves me will be loved by my Father, and I will love him and manifest myself to him.” He says, “I will manifest myself”—that is, “Not in such a way that everyone can look at me, or in such a way that even the unfaithful can see me and crucify me, but in such a way that only the pure eyes of the saints can see ‘the King of ages in his beauty.’ ” In this way I will show myself to those who love me, so as to reward them for their love. Therefore let us hope, as we have said, that through the visible nature of his humanity we may be able to ascend to see the beauty of his divinity, if we keep these sacraments as we have received them, unblemished in the worthy honor of justice and holiness and truth, if we follow his example in his human way of life, and if we humbly follow the words of the teaching which he ministered to us through his humanity.

Homilies on the Gospels 1:19

The disciples indeed saw him coming in his kingdom, for on the mountain they saw him shining in that brightness with which he will be seen in his kingdom by all the saints when the judgment has been brought to completion. But since the eyes of the disciples were still mortal and corruptible, they were then unable to sustain what the whole church of the saints will have the power to look upon when she has become incorruptible through resurrection. Concerning this it is written, “Their eye will see the king in his beauty.”

Homilies on the Gospels 1:24

Third, as to the vision of God: his eyes shall see the king, that is, God: go forth, you daughters of Zion, and see the king Solomon (Song 3:11).

Fourth, as to holy affection, namely, contempt for earthly things: they shall see the land far off, as if far off beneath them, namely, in dignity. And these things can be explained either as to those who live with God in the present Church or also in the Church triumphant. Or otherwise: the land, namely, of the living: I believe to see the good things of the Lord in the land of the living (Ps 26[27]:13); far off, as if far above the dignity of nature or the fitness of many, now in hope, in the future in reality; and thus, this belongs with the third.

Commentary on Isaiah

And if you want all these thoughts to diminish in you and not to have power over you, then recite in your heart without ceasing every fruit that is written in the Scriptures, having in yourself the resolution to walk in them, as it is written in Isaiah, “Your heart shall meditate on the fear”of the Lord, and all these things shall cease from you, little by little.

Life of Pachomius (sahidic) 4

And as to divine subjection: your heart shall meditate filial fear: the fear of the Lord shall delight the heart (Sir 1:12).

728. Where is the learned? Here he excludes the unworthy as to those who seem especially worthy.

And first, the eminent in wisdom: where is the learned, educated in philosophy; where is he that pondered the words of the law, educated in divine knowledge; the teacher, instructing others in the elements of either: where is the wise? Where is the scribe? Where is the learned? (1 Cor 1:20).

Commentary on Isaiah

Second, those who are eminent in eloquence, but not in wisdom: the people of profound speech: behold I will bring upon you a nation whose language you shall not know (Jer 5:15).

Commentary on Isaiah

20–24

(Verse 20 and following) Look upon Zion, the city of our solemnity: your eyes shall see Jerusalem, a wealthy habitation: a tabernacle that cannot be moved, and its nails shall not be taken away forever, and all its cords shall not be broken. For our Lord is only magnificent there: a place of wide and open rivers, no ship of rowers shall pass through it: nor shall any great trireme pass over it. For the Lord is our judge, the Lord is our lawgiver, the Lord is our king, he will save us. Your ropes are loosened, and they will not prevail; so will be your evil, that you cannot extend your sign. Then the spoils of many spoils will be divided: the lame will plunder the prey. And the neighbor will not say: I am faint: the people who dwell in it will be taken away by iniquity. LXX: Behold, Zion is a city of our salvation: your eyes will see Jerusalem. A wealthy city, immovable dwellings: its tent pegs will not be taken away forever, and its cords will not be torn apart. For the name of the Lord is great for you: your place will be wide and spacious rivers and streams: no ship propelled by oars will enter through it. For my God, the Lord, is great: the Lord our judge will not pass over me, the Lord our leader, the Lord our king, the Lord Himself will save us. Your cables have been disrupted (or plundered), because they did not prevail: your evil is bent, to let out the sails: it will not raise the sign, until it is delivered into desolation. Therefore, many will make booty of the closed goods: and the people who inhabit them will not say, I will labor, their offense will be forgiven. O just one, to whom it has been said above: your heart will meditate fear; and you will not see the unwise (or impudent) people; and those whom you have heard before, your eyes will see the king in his beauty, contemplate the city of our solemnity, see the Church of Christ, in which the true solemnity is; your eyes will behold the vision of peace, and the unexpected riches, which the eye has not seen, nor the ear heard, nor have they ascended into the heart of man, and the tabernacle that cannot be transferred. For first the tabernacle which had the people of the Jews was translated and lifted up. Neither shall the nails thereof be moved forever, and all the cords thereof shall be strong; so that the Lord may dwell in it, who is the place of all flowing rivers and running streams, through which no one of the adverse party shall be able to sail: neither shall the great trireme, which is interpreted the devil, be able to pass over it: for the Lord himself is the judge, and prince, and king, and our Savior, and under his protection we shall fear no ambushes of any kind. These things are said about the city of our solemnity, about Jerusalem, the richest dwelling place, which the Lord himself will surround and fortify with his rivers. But now he speaks to earthly Jerusalem, because the cords of her tent have been loosened and they are unable to support the tent, and her mast, on which once hung the most beautiful sails, has fallen with the cords broken, so that she is not only unfit for sailing, but also marked by a mutilation. But after their ship has been destroyed and their tent scattered, so that the ropes are torn on both sides, the spoils will be divided to the victors: those who are so weak in their own strength that they are called cripples; and yet, with God's wrath giving them strength, they will not feel any weakness, nor will they say 'I have labored.' For whoever is among them, injustice and sin will be taken away from him, for he has carried out God's will.

Commentary on Isaiah

729. Look upon Zion. Here he leads to consideration of the worthiness of the liberated city.

And first, as to its abundance of goods, setting out four things which are in the heavenly or the militant Church, namely,

joy of heart: the city of our solemnity, above: as in the voice of the sanctified solemnity, and joy of heart (Isa 30:29).

Wealth of goods: your eyes shall see Jerusalem, a rich habitation, above: and my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest (Isa 32:18).

The grace of immovability: a tabernacle that cannot be removed; nails: this is said according to the likeness of a tabernacle fastened with nails and cords, which are loosed when it must be moved: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14). And he assigns the reason for this: because only the Lord, who has the power to move it, and others cannot: great is the Lord, and exceedingly to be praised (Ps 47:2[48:1]).

Commentary on Isaiah

For the plainly spoken words of these interpreting have made the sentences of the ancient Fathers henceforth clear to us. Hence the Prophet Isaiah viewing the words plain by the interpretation of Holy Church, not obscured by the darkness of allegories, exclaimed, saying, "The place of rivers, the broadest and open streams." For the sayings of the Old Testament were as narrow and close streams, which bound up the sentences of their lore in the darkest gathering together. But on the other hand the teaching of Holy Church are 'streams both broad and open,' because her declarations are at once many in number to those that find them, and plain to those that seek.

Morals on the Book of Job, Book 18

Abundance of waters: a place of rivers, that is, of divine admonitions; streams, diverse modes of participation: the stream of the river makes the city of God joyful (Ps 45:5).

Nonetheless, the Jews fabulously refer all this to the golden age of Jerusalem.

730. Second, as to its freedom from evils: no ship with oars, belonging to any of their enemies, who were accustomed to harass the promised land by way of the sea, has passed by it, using the past tense for the future; the great galley (trieris), a ship having three rows of oars.

Commentary on Isaiah

And he assigns the cause: for the Lord is our judge, judging us by our adversaries: behold your king comes to you, meek (Zech 9:9).

Commentary on Isaiah

731. Your tacklings are loosed. Here he foretells the destruction of the ungrateful Jews, carried out afterwards by the Romans, and he sets out three things.

First, their powerlessness to resist: your tacklings are loosed, that is, prepared, that you may defend yourself against the Romans. This is said according to a likeness of a ship which is prepared for the same. Your mast (malus), the mast (arbor) of the ship, that is, the temple, in which the precious vessels and veils are known to have been: the Lord has delivered me into a hand, out of which I am not able to flee (Lam 1:14).

732. Second, the plundering of spoils by enemies: then shall the spoils of much prey be divided, by the Romans; the lame shall take the spoil, as if to say: none will be so powerless among them that they will not be able to plunder your spoils: let the weak say: I am strong (Joel 3:10).

Commentary on Isaiah

733. Third, the remission of the sins of their enemies: the people, namely, the Romans, will be justified in comparison with the wickedness of the Jews: you have justified your sisters by all your abominations which you have done (Ezek 16:51). Or this is said against the Idumeans, who were not able to prevail against the Jews, but rather were plundered by them in the time of the Maccabees; and the sin of the Jewish people was remitted, below: her evil is come to an end (Isa 40:2).

Commentary on Isaiah