Isaiah 44
Commentary from 19 fathers
Thus saith the Lord God that made thee, and he that formed thee from the womb; Thou shalt yet be helped: fear not, my servant Jacob; and beloved Israel, whom I have chosen.
οὕτω λέγει Κύριος ὁ Θεὸς ὁ ποιήσας σε καὶ ὁ πλάσας σε ἐκ κοιλίας· ἔτι βοηθηθήσῃ, μὴ φοβοῦ, παῖς μου ᾿Ιακὼβ καὶ ἠγαπημένος ᾿Ισραήλ, ὃν ἐξελεξάμην.
Си́це гл҃етъ гдⷭ҇ь бг҃ъ сотвори́вый тѧ̀ и҆ созда́вый тѧ̀ и҆з̾ ᲂу҆тро́бы: є҆щѐ помо́жетъ тѝ: не бо́йсѧ, ра́бе мо́й і҆а́кѡве, и҆ возлю́бленный і҆и҃лю, є҆го́же и҆збра́хъ.
For “Jeshurun,” a Hebrew word, the other translators translate euthytaton or euthē, that is, “most right” and “right,” and only the Septuagint had “most loved” and connected it to “Israel.” For according to the Hebrew and the faith of the Scriptures, “Israel” means “the sight of God,” that is, a person who sees God, not in the natural things but in the sound of his voice.… Isaiah also compares those being reborn in baptism with flourishing plants and with the willow, which rises up near flowing water. Against the nature of things the willow bears fruit, although it was previously barren or became barren because its seed was taken for food.
Commentary on Isaiah 12:17
Second, he excludes fear: thus says the Lord that formed you, below: thus says the Lord, that formed me (Isa 49:5); most righteous, because the name "Israel" expresses this, as to its true signification, but, as though by its etymology, it is said to mean "man who sees God": is, "man," rac, "seeing," El, "God."
Commentary on Isaiah
For I will give water to the thirsty that walk in a dry land: I will put my Spirit upon thy seed, and my blessings upon thy children:
ὅτι ἐγὼ δώσω ὕδωρ ἐν δίψει τοῖς πορευομένοις ἐν ἀνύδρῳ, ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου,
Ꙗ҆́кѡ а҆́зъ да́мъ во́дꙋ въ жа́ждꙋ ходѧ́щымъ въ безво́днѣй, наложꙋ̀ дх҃ъ мо́й на сѣ́мѧ твоѐ и҆ блгⷭ҇вє́нїѧ моѧ̑ на ча̑да твоѧ̑,
God himself testifies that the Holy Spirit presides over his blessings, saying, “I will put my Spirit on your seed and my blessings on your children.” For no blessing can be full except through the inspiration of the Holy Spirit.
On the Holy Spirit 1.7.89
3–5(Chapter 44, verse 3 and following) For I will pour water on the thirsty land and streams on the dry ground; I will pour out my spirit on your offspring, and my blessing on your descendants. They will sprout among the grass, like willows by flowing streams. He will say, 'I am the Lord's,' and another will name himself by the name of Jacob, and another will write on his hand, 'The Lord's,' and adopt the name of Israel. LXX: I will pour water on the thirsty land and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessings on your descendants. And they shall spring up as among the grass, and as willows by the water courses. One shall say, I am the Lord's: and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. Therefore, do not be afraid, Jacob and Israel, for I will pour out water on the thirsty and the dry land, of which it has often been said: 'I will pour out, or I will put my spirit upon your offspring, and my blessing upon your descendants, who will be born again in water and the Holy Spirit in baptism. This promise was also made by the Savior in the Gospel, when he said: 'Let anyone who is thirsty come to me and drink.' And immediately he brings in: Now he said this about the Holy Spirit, whom those who believed in him were to receive (John 7). He also compares those who are reborn in baptism to evergreen herbs and willows that grow by flowing waters, and he brings forth fruits against nature, which was previously barren, or whose seed, when consumed as food, renders them barren. This is indeed read in the first psalm: And he shall be like a tree planted beside the running waters, which shall yield its fruit in due season, and its leaf shall not fall. Others among the herbs and the growing willows understand a twofold calling: that the people of the nations be in the herbs; in the willows, those who believed from Israel. And at the same time it describes the variety of believers: One will say, 'I am of the Lord', who trusts in the works of righteousness within himself; another will call, it is understood, 'sinners to repentance in the name of Jacob', so that they themselves may uproot vices and sins. Another will write with his own hand, 'I belong to God'. Or as they translated it in the Septuagint, he will write in his hand: I am of God, so that he may boast in the new apprenticeship of the service of Christ. And he will be assimilated in the name of Israel. For not all from Israel, but a great part from the multitude of the Gentiles, will be assimilated in the name of Israel, so that he may receive the Law and the Prophets, and all the graces of the Holy Spirit that were promised to the Israelite people.
Commentary on Isaiah
He does not cease to make mention of the creation and of his kindness after the creation.… You will not be alone in enjoying my benefits, he says, for the thirsty nations will also drink from the streams of salvation, thanks to your descendants.… He is addressing those who are in Babylon, yet it is not to them but to their descendants that he promises to give the grace of the Spirit.… Here the prophetic text, having promised to give water to those traveling through a dry land, has shown through whom he will give it. “I will set my Spirit on your seed and my blessing on your children.”
Commentary on Isaiah 13:44.1-3
Third, he sets out a promise, where it says, I will pour out. And first, he promises divine benefit as to temporal things: I will pour out waters, that is, consolations: I will pour upon you clean water (Ezek 36:25); as to spiritual things, I will pour out my spirit; and my blessing upon your stock, as to the multiplication of gifts: I will pour out my spirit upon all flesh (Joel 2:28).
Commentary on Isaiah
The Spirit is given to beginners: for the principle of live-giving: the spirit came into them, and they lived (Ezek 37:10); for the laver of renovation: by the laver of regeneration and renovation of the Holy Spirit (Titus 3:5–6); for the privilege of adoption: you have received the spirit of adoption (Rom 8:15).
To those making progress: to instruct the intellect: but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26); to refresh the affections: my spirit is sweet above honey (Sir 24:27[20]); to assist action: the Spirit also helps our infirmity (Rom 8:26).
To the perfect: as the benefit of liberty: where the Spirit of the Lord is, there is liberty (2 Cor 3:17); as the bond of unity: careful to keep the unity of the Spirit in the bond of peace (Eph 4:3); as the pledge of their inheritance: you were signed with the holy Spirit of promise, who is the pledge of our inheritance (Eph 1:13–14).
Commentary on Isaiah
and they shall spring up as grass between brooks, and as willows on [the banks of] running water.
καὶ ἀνατελοῦσιν ὡς ἀναμέσον ὕδατος χόρτος καὶ ὡς ἰτέα ἐπὶ παραρρέον ὕδωρ.
и҆ прозѧ́бнꙋтъ а҆́ки трава̀ посредѣ̀ воды̀ и҆ ꙗ҆́кѡ ве́рба при водѣ̀ текꙋ́щей.
For everywhere the divine writings take the willow as the type of chastity, because when its flower is steeped in water, if it is drunk, it extinguishes whatever kindles sensual desires and passions within us, until it renders completely barren and makes every inclination to the begetting of children without effect, as also Homer indicated, for this reason calling the willows destructive of fruit.… For as it is the nature of this tree to bud and grow to maturity when enriched by words, so it is the nature of virginity to blossom and grow to maturity when enriched by words, so that one can hang one's body on it.If, then, the rivers of Babylon are the streams of voluptuousness, as wise people say, which confuse and disturb the soul, then the willows must be chastity, to which we may suspend and draw up the organs of lust that overbalance and weigh down the mind, so that they may not be borne down by the torrents of incontinence and be drawn like worms to impurity and corruption.
Symposium or Banquet of the Ten Virgins 4:3-4
The willow is a type of saintly and faithful persons. As Isaiah puts it, “There shall spring up, as it were, grass in the midst of water, and the willow in ever-flowing water.” So it is on people like these that we hang our instruments, when we bestow them by sharing the grace from reading from the divine Scriptures. Our instruments are the means of bestowing the grace of psalmody and the cause of our joy when it is bestowed on us in turn.
Exposition of Psalms 136:2
Second, he sets out the fruit of the benefit as to temporal goods: and they shall spring up, namely, they will be multiplied out of the abundance of your prosperity, as a tree by a multitude of water, above: it shall bud forth and blossom (Isa 35:2); and he shall be like a tree (Ps 1:3).
Commentary on Isaiah
One shall say, I am God’s; and another shall call himself by the name of Jacob; and another shall write with his hand, I am God’s, and shall call himself by the name of Israel.
οὕτος ἐρεῖ· τοῦ Θεοῦ εἰμι, καὶ οὗτος βοήσεται ἐπὶ τῷ ὀνόματι ᾿Ιακώβ, καὶ ἕτερος ἐπιγράψει χειρὶ αὐτοῦ· τοῦ Θεοῦ εἰμι, καὶ ἐπὶ τῷ ὀνόματι ᾿Ισραὴλ βοήσεται. -
Се́й рече́тъ: бж҃їй є҆́смь: и҆ се́й возопїе́тъ ѡ҆ и҆́мени і҆а́кѡвли, и҆ дрꙋгі́й напи́шетъ рꙋко́ю свое́ю: бж҃їй є҆́смь: и҆ ѡ҆ и҆́мени і҆и҃левѣ возопїе́тъ.
The reality comes to confirm the prophecy: it is with total freedom of language that each of the believers calls herself a Christian and derives glory from this name.
Commentary on Isaiah 13:44.5
We have seen many of the saints themselves latch on to names of certain men. One calls himself Jacob, another Israel, others even call themselves Jeremiah and Isaiah and Daniel. Encouraged by these names, they give themselves over to martyrdom with enthusiasm. “Another will write with his hands, ‘the Lord’s.’ ” This signifies the marking that many have on their hands or arms, or it refers to those marked with the sign of the cross or the name of Christ. The portion or the inheritance of the name of God is implied by the use of the name derived from “Jacob” [i.e., “Israel”]. It signifies that those who have acted in a godly way will not be allowed to go to utter ruin, for he does not want to destroy the whole of Israel but turn them totally toward God. And he provides the way of salvation to those who believe in him.He calls himself Lord and God, Creator and Framer—this is intended to show that they were in error when Israel gave the name of “god” to others who were not gods and forgot the one who was from the beginning the creator of humanity. They were honoring their parents as the ones who were responsible in the beginning and ignoring the Maker, as one of the prophets said: “The son gives glory to the father and the slave to his master,” and “If I am the Father, then where is my glory?” and “If I am the ruler of all, where is the fear of me?” says the Lord. For [the Son] is the Lord who rules the creation by hand, but the Father is the one who made it.
Commentary on Isaiah 44:1-5
He also sets out the effect of the spiritual gifts: one shall say: I am the Lord's, for whoever confesses himself to be subject to God, shall write, songs, to the Lord, that is, to the honor of the Lord; or another shall write, the Lord's, namely, I am the Lord's, on his hand, carrying the Scripture, which pertains to the worship of God; he shall be made like in the name of Israel, the foreigner in worshiping God; or he will be vigorous like Jacob: you shall call me father and shall not cease to walk after me (Jer 3:19).
Commentary on Isaiah
Thus saith God the King of Israel, and the God of hosts that delivered him; I am the first, and I am hereafter: beside me there is no God.
Οὕτως λέγει ὁ Θεὸς ὁ βασιλεὺς τοῦ ᾿Ισραὴλ ὁ ῥυσάμενος αὐτὸν Θεὸς σαβαώθ· ἐγὼ πρῶτος καὶ ἐγὼ μετὰ ταῦτα· πλὴν ἐμοῦ οὐκ ἔστι Θεός.
Си́це гл҃етъ бг҃ъ цр҃ь і҆и҃левъ, и҆ и҆збавле́й є҆го̀ бг҃ъ саваѡ́ѳъ: а҆́зъ пе́рвый и҆ а҆́зъ по си́хъ, кромѣ̀ менє̀ нѣ́сть бг҃а:
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: [Isaiah 44:6] I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
For God is one and only and first. But this is not said to the denial of the Son; perish the thought. For he is in that One and First and Only, as being of that One and Only and First the only Word and Wisdom and Radiance. And he too is the First, as the fullness of the godhead of the First and Only, being whole and full God.
Discourses Against the Arians 3.23
If we count, we do not add, increasing from one to many. We do not say, “one, two, three,” or “first, second, and third.” God says, “I am the first, and I am the last.” We have never to this present day heard of two gods.… How does one and one not equal two gods? Because we speak of the emperor and the emperor’s image—but not two emperors.… The image of the emperor is an image by imitation, but the Son is a natural image.
On the Holy Spirit 18:45
“I am the first, and hereafter am I, and no God was before me, and no God shall be after me.” For knowing more perfectly than all others the mystery of the religion of the gospel, this great prophet foretold even that marvelous sign concerning the virgin, and gave us the good tidings of the birth of the Child and clearly pointed out to us that name of the Son. He, in a word, by the Spirit includes in himself all the truth, in order that the characteristic of the divine nature, whereby we discern that which really is from that which came into being, might be made as plain as possible to all. [Isaiah] utters this saying in the person of God: “I am the first, and hereafter am I, and before me no God has been, and after me is none.”
Against Eunomius 5:1
I have not read of, or heard of or found any varying degree in God. Never have I read of a second, never of a third God. I have read of a first God; I have heard of a first and only God.
Exposition of the Christian Faith 5.9.116
6–20(Verse 6 and following) This is what the Lord, the king of Israel and his redeemer, the Lord of hosts, says: I am the first and I am the last, and there is no God besides me. Who is like me? Let him call and declare, and lay out the order for me, since I established the ancient people: what is coming and what will happen, let them declare to them. Do not be afraid, nor be troubled: from that time I have made you hear and announced it; you are my witnesses. Is there any God besides me, and a creator whom I do not know? All the idols of the nations are worthless, and the things they love do not profit them. They themselves are witnesses to their own worthlessness, for they do not see or understand, so that they may be put to shame. Who formed a god or cast an idol that is profitable for nothing? Look, all his companions shall be put to shame; the craftsmen are mere men. Let them all assemble, let them stand forth. They shall be terrified; they shall be put to shame together. The blacksmith takes a tool and works it with the coals; he fashions it with hammers and works it with his strong arm. He will be hungry and will become weak, he will not drink water, and he will grow weary. The carpenter extends the rule (or the form), he shapes it on the plane, he forms it with angles, and rounds it off with a compass. And he makes an image of a man, like a handsome man dwelling in a house. He cuts down cedars, he takes an oak, and a tree that stood among the woods. He plants a pine, which the rain nourishes, and it becomes fuel for men. He takes from them, and warms himself; he kindles it, and bakes bread. But the rest of it he made into a god and worshipped; he made an idol and bowed down to it. He burned half of it in the fire and cooked meat on it; he roasted a stew and ate it, and then he was satisfied. He warmed himself and said, 'Ah! I am warm; I see the fire.' The rest of the wood he made into a god, his idol. He bows down to it and worships; he prays to it and says, 'Save me, for you are my god.' They do not know, nor do they understand; for their eyes are too dim to see, and their hearts too dull to perceive. They do not recognize in their mind, nor do they know, nor do they feel to say: I burnt its middle with fire, and I baked bread on its coals. I cooked meat, and I ate, and from the rest of it I will make an idol, I will prostrate before the trunk of a tree, a part of it is ashes: the foolish heart worshipped it: and it did not save its soul, nor will it say: perhaps there is a lie in my right hand. After the preaching of the Apostles, the calling of the Gentiles, the coming of the Savior, and the outpouring of the Holy Spirit, which he promised to give to all who believe, when another will say, I belong to the Lord: another will call himself in the name of Jacob: another will write with his own hand that he belongs to the Lord, and when he has arisen from the unbelieving crowd of the Gentiles, he will be likened to Israel, so that having abandoned idols, he may be a worshipper of one God: it begins another section, which we have presented in its entirety, so as not to divide the unity of its meaning. And because the Septuagint in this chapter, with the exception of a few words, does not differ from the Hebrew, we are satisfied with our edition, by understanding which, the others will be understood as well. And this is a discourse against the idolaters of that time, to whom the prophet Isaiah proclaimed the coming things for the people, and he reproves those who, despising the religion of Almighty God, incline to wooden idols and worship the works of their own hands. Let us therefore run through each point. Thus says the Lord, the king of Israel, who is to be believed in me, and his redeemer, who will receive the coming of my Son: The Lord of hosts and virtues, and Almighty. For in Hebrew, it means Sabaoth (). I am the first and the last, I am Α and Ω; and there is no God without me, for the child whom I have chosen is God in me. Of whom I said above: Behold my child, whom I have chosen: my chosen one, whom my soul has received: he will bring judgment to the nations: and in his name the nations will hope. He does not say that he alone exists, but that apart from his own virtue and wisdom there is no external God, and condemns the belief in many gods and images: Who, he says, is like me? Let him call those things which are not as though they were, and explain the order of my creation, which I have balanced with reason, since I made man upon the earth. And not only do I desire this, but I also seek knowledge of the future. Therefore, you, Israel, of whom I am both king and redeemer, do not fear the images that you have learned are nothing on Mount Sinai. Is there perhaps another Creator, whom I do not know? Or is there another world beyond this one, which reveals the power of an unknown God? And not only the things that are made, but also those who make them, will be considered worthless. And when the time of vengeance comes, they will not be able to free themselves from the works of their own hands, which blind and senseless artisans confuse. For who can believe that God is formed by an axe, file, drill, or hammer? And are there statues made of thorns; or do the plumb-line, plow, and corner-squares, and the compass suddenly rise up into gods? Especially since the poverty of the artist is shown by hunger and thirst. For a wooden statue is made, representing human form, and the more beautiful it is, the narrower is the God thought to be. It is placed in a shrine, and is enclosed in eternal prison, which grew for a long time in the woods, and depending on the variety of trees, was either a cedar or an oak or a pine. And in a wondrous manner, its segments and scratches are thrown into the hearth, so that they may warm the artisan of God and cook different dishes. But the other part is fashioned into a god, so that, with the work complete, the creator may adore it and seek assistance from his own creation. Yet he does not understand or consider, indeed, he does not even look upon it with the eyes of the flesh or the mind, that it cannot be God, whose part has been consumed by fire, nor can the divine majesty be made by the hand of man. Moreover, the prophetic language is more fully covered with ridicule, which is easily understood and does not require a verbose, rather superfluous commentary. This is what Horace also writes about in his Satire, mocking the idols of the nations (Satire VIII, Book I).
Once I was a fig tree trunk, useless wood: When a craftsman was unsure whether to make a bench or Priapus. He preferred it to be a god: I became a god, the greatest fear of thieves and birds. . . . . . . . . . . . . Whatever is said about idols can also be applied to the leaders of heresies, who create images of their doctrines and lies with cunning hearts and worship things that they know are made by themselves. And their own error is not enough for them, unless they deceive even the simplest of their followers with their worship. Those who think that gain is godliness and devour the homes of widows (I Tim. VI), taking advantage of the ignorance of the common people, in this way, with dialectic art, as if with an axe and drill, they shape their own god, and they forge with a hammer, and they gild with the elegance of rhetorical language: of whom their god is their belly, and their glory is in their shame (Philipp. III).
Commentary on Isaiah
6–7Having made mention of the knowledge in Christ, recapping things for our benefit, he now turns his address to something else that is very necessary. For at the time when the godly prophet Isaiah composed the words about such things, offensive and irresistible temptations ruled over them. For what “God” and “honor” meant seemed to be up to the judgment of each individual. So God needs to provide them with some rousing encouragement and arguments tailored to their situation. He turns them away from polytheism and the sicknesses that troubled them and summons them through a change of mind to a knowledge of the truth and of his glory and brings them back to the awareness of his incomparable power.
Commentary on Isaiah 4:2.44:6-7
“Thus says the Lord, the king of Israel, the God of hosts who has saved them: I am the first, and I remain after these things. Apart from me there is no God.” If there is no God apart from him, the Son is not consubstantial with the Father, as the blasphemy of Arius and Eunomius teaches. How, then, can they call him God? If the Son is God and the prophetic word is true that openly states there is no other God, the divinity of the holy Trinity is one, even if they do not admit this.
Commentary on Isaiah 13:44.6
Thus says the Lord. Here he shows the worthlessness of the idols. And concerning this, he does three things: first, he shows the defect of the idols; second, from this, he recalls them to worship of himself: remember these things (Isa 44:21); third, he promises the benefit of liberation to those who worship him: thus says the Lord your redeemer (Isa 44:24).
Concerning the first, he does two things: first, he argues against the idols from divine operation; second, from the formation of the idols, where it says, who has formed a god? (Isa 44:10).
Concerning the first, he does two things: first, he sets out the singularity of his own divinity: I am the first, and I am the last: I am Alpha and Omega, the beginning and the end (Rev 1:8); second, he applies a test, who is like to me?
Commentary on Isaiah
Who is like me? let him stand, and call, and declare, and prepare for me from the time that I made man for ever; and let them tell you the things that are coming before they arrive.
τίς ὥσπερ ἐγώ; στήτω καὶ καλεσάτω καὶ ἀναγγειλάτω καὶ ἑτοιμασάτω μοι ἀφ᾿ οὗ ἐποίησα ἄνθρωπον εἰς τὸν αἰῶνα, καὶ τὰ ἐπερχόμενα πρὸ τοῦ ἐλθεῖν ἀναγγειλάτωσαν ὑμῖν.
кто̀ ꙗ҆́коже а҆́зъ; да ста́нетъ и҆ да призове́тъ, и҆ да возвѣсти́тъ и҆ да ᲂу҆гото́витъ мѝ, ѿне́лѣже сотвори́хъ человѣ́ка во вѣ́къ, и҆ грѧдꙋ̑щаѧ пре́жде не́же прїитѝ и҆̀мъ, да возвѣстѧ́тъ ва́мъ.
7–8Who is like me? Let him call the things that are not as if they are and let him explain the order of my creation, by which reason I have set humans free in motion as I made them on the earth. And this is not all I will to do, but I also seek out for them knowledge of things to come. So you, Israel, whose king and redeemer I am, do not fear idols, which you have learned on Mount Sinai to be nothing.
Commentary on Isaiah 12:18
And concerning this, he does three things. First, he sets out the divine act in announcing future things and the order of past things: let him call and declare, predestining, etc. All things were known to the Lord God, before they were created (Sir 23:29[20]).
Commentary on Isaiah
The saints are elect through predestination: he chose us (Eph 1:4); formed through the infusion of grace: the Lord God formed man (Gen 2:7); righteous through love: the righteous love you (Song 1:3); servants through the duty of work: we are unprofitable servants (Luke 17:10).
Commentary on Isaiah
Hide not yourselves, nor go astray: have ye not heard from the beginning, and [have not] I told you? ye are witnesses if there is a God beside me.
μὴ παρακαλύπτεσθε μηδὲ πλανᾶσθε· οὐκ ἀπ᾿ ἀρχῆς ἠνωτίσασθε καὶ ἀπήγγειλα ὑμῖν; μάρτυρες ὑμεῖς ἐστε, εἰ ἔτσι Θεὸς πλὴν ἐμοῦ·
Не ᲂу҆крыва́йтесѧ, нижѐ заблꙋжда́йте: не и҆спе́рва ли внꙋши́сте, и҆ возвѣсти́хъ ва́мъ; свидѣ́телїе вы̀ є҆стѐ, а҆́ще є҆́сть бг҃ъ ра́звѣ менє̀.
Second, he indicates the sign of his divinity confirmed by witnesses: fear not, as if to say: be not worried for me, as if I would fail in a test of my divinity, below: I have made you to hear new things (Isa 48:6). Third, he deduces the defect of the idols: is there a God besides me, and first, he sets out the question: is there a God besides me, see that I alone am, and there is no other God besides me (Deut 32:39).
Commentary on Isaiah
But they that framed [false gods] did not then hearken; and they that graved [images] are all vain, performing their own desires, which shall not profit them, but they shall be ashamed
καὶ οὐκ ἦσαν τότε οἱ πλάσσοντες καὶ γλύφοντες πάντες μάταιοι οἱ ποιοῦντες τὰ καταθύμια αὐτῶν, ἃ οὐκ ὠφελήσει αὐτούς· ἀλλὰ αἰσχυνθήσονται
И҆ не послꙋ́шаша тогда̀ созида́ющїи, и҆ ваѧ́ющїи всѝ тще́тни, творѧ́щїи жела̑нїѧ своѧ̑, ꙗ҆̀же не ᲂу҆по́льзꙋютъ и҆̀хъ:
9–10Isaiah sees that in the ensuing time a very great number of people will arise who all “will be ashamed” and who will cease from their continual error. They will be ashamed and hide their faces. If they persist in their error, however, they will be given over to destruction at the time of judgment. But this word is also for those of us now in the present.
Commentary on Isaiah 2:26
Second, he shows the unsuitableness of their witnesses: the makers (plastae) of idols, are all of them nothing, of no power, above: all nations are before him as if they had no being at all (Isa 40:17), or because they do not obtain their intention, wishing to form a god with their hands, as the idol also is nothing (1 Cor 8:4), let the companions of him that is not, dwell in his tabernacle (Job 18:15); their best beloved things, the idols, which are either large and greatly to be revered or made from precious materials; third, he shows the falsehood of their testimony: they are their witnesses, that they do not see, namely, of the idols, calling them gods: a false witness shall not be unpunished (Prov 19:5).
Commentary on Isaiah
that form a god, and all that grave worthless things:
πάντες οἱ πλάσσοντες Θεὸν καὶ γλύφοντες ἀνωφελῆ,
но посра́мѧтсѧ всѝ созида́ющїи бо́га и҆ ваѧ́ющїи всѝ неполє́знаѧ.
Who has formed. Here he shows from their formation that they are not gods. And concerning this, he does two things: first, he sets out their formation to exclude their divinity; second, the manner of their formation to show their worthlessness: the smith (Isa 44:12).
Concerning the first, he does two things. First, he sets out their formation, intending this reasoning: what it is made by man is not God, etc. Who, as if to say: no one; profitable for nothing else: they themselves that make them, are of no long continuance (Bar 6:46).
Commentary on Isaiah
and all by whom they were made are withered: yea, let all the deaf be gathered from [among] men, and let them stand together; and let them be ashamed and confounded together:
καὶ πάντες ὅθεν ἐγένοντο ἐξηράνθησαν, καὶ κωφοὶ ἀπὸ ἀνθρώπων συναχθήτωσαν πάντες καὶ στησάτωσαν ἅμα, ἐντραπήτωσαν καὶ αἰσχυνθήτωσαν ἅμα.
И҆ всѝ, ѿню́дꙋже бы́ша, и҆зсхо́ша: и҆ глꙋсі́и ѿ человѣ̑къ да соберꙋ́тсѧ всѝ и҆ да ста́нꙋтъ вкꙋ́пѣ, и҆ да посра́мѧтсѧ и҆ ᲂу҆стыдѧ́тсѧ вкꙋ́пѣ.
When, however, the Scripture terms them [gods] that are not gods, it does not declare them as gods in every sense but with a certain addition and signification, by which they are shown to be no gods at all, as with David, “The gods of the heathens are idols of demons” and “You shall not follow other gods.” For in the fact that he says “the God of the heathen,” yet the heathen are ignorant of the true God, and he calls them “other gods,” he thereby bars their claim [to be looked on] as gods at all. But as to what they are in their own person, he speaks concerning them, “for they are,” he says, “the idols of demons.” And Isaiah says, “Let them be confounded, all who blaspheme God and carve useless things; even I am witness, says God.” He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose] that we may know of whom he speaks.
Against Heresies 3:6.3
How could he fail to pity them in this also, seeing that they worship them that cannot see. In hearing, they pray to them that cannot hear. Born with life and reason, people, as they are, call gods things that do not move at all but do not even have life. Strangest of all, do they serve as their masters beings whom they themselves keep under their own power?
Against the Heathen 13:4
Second, he foretells the confusion of the workers: behold, all the partakers, of the worship of idols, when they come to judgment, shall stand, as if to be judged; the makers are from men, that is, from the number of men: let them be all confounded that adore graven things (Ps 96[97]:7).
Commentary on Isaiah
For the artificer sharpens the iron; he fashions [the idol] with an axe, and fixes it with an awl, and fashions it with the strength of his arm: and he will be hungry and weak, and will drink no water.
ὅτι ὤξυνε τέκτων σίδηρον, σκεπάρνῳ εἰργάσατο αὐτὸ καὶ ἐν τερέτρῳ ἔστησεν αὐτό, εἰργάσατο αὐτὸ ἐν τῷ βραχίονι τῆς ἰσχύος αὐτοῦ· καὶ πεινάσει καὶ ἀσθενήσει καὶ οὐ μὴ πίῃ ὕδωρ.
Ꙗ҆́кѡ наѡстрѝ древодѣ́латель сѣ́чиво, тесло́ю содѣ́ла ѻ҆́ное, и҆ све́рдломъ соста́ви є҆̀, и҆ дла́томъ и҆здолбѐ є҆̀, и҆ содѣ́ла є҆̀ крѣ́постїю мы́шцы своеѧ̀: и҆ вза́лчетъ, и҆ и҆знемо́жетъ, и҆ не напїе́тсѧ воды̀.
[Isaiah] has demonstrated that the production of these so-called gods relies on contributions. Their creator needs the blacksmith to prepare the tools and the whetstone for sharpening them; for his part, the bronzesmith needs coal and fire, while the constructor of the objects needs food and drink! It takes all this to prepare a god who is worshiped by these ignorant people. Isaiah is not finished mocking them. After choosing a log, the artisan immediately measures the so-called god. whereas the true God is immeasurable. He then shapes it with the appropriate tools, whereas the real God has no form or shape.… He does not copy divine characteristics but human ones; he shapes his human image and adores his own image as if it were divine.
Commentary on Isaiah 13:44.12
“He becomes hungry, and his strength fails.” The first reason for the making of idols is the need of their makers. They are hungry and thirsty and have no food, and, therefore, they make idols, so that their need may be satisfied, thanks to what they themselves do. According to Henana, it is with regard to the weakness of the idols that the prophet says that they cannot deliver anybody from these needs, when they hunger and thirst, not even the person who makes them and believes he has made a god.
Commentary on Isaiah 44:12
The smith. Here he shows their worthlessness, that not only are they not gods, but even worthless things. And first, he sets out the manner of their formation as to idols made from metal: with the strength of his arm, that is, striking strong blows; he shall hunger and faint, as if to say: the god which he is making cannot help him, although it is especially bound to its maker, above: the coppersmith striking with the hammer (Isa 41:7).
Commentary on Isaiah
The artificer having chosen a piece of wood, marks it out with a rule, and fits it with glue, and makes it as the form of a man, and as the beauty of a man, to set it up in the house.
ἐκλεξάμενος τέκτων ξύλον ἔστησεν αὐτὸ ἐν μέτρῳ καὶ ἐν κόλλῃ ἐρρύθμισεν αὐτὸ καὶ ἐποίησεν αὐτὸ ὡς μορφὴν ἀνδρὸς καὶ ὡς ὡραιότητα ἀνθρώπου στῆσαι αὐτὸ ἐν οἴκῳ.
И҆ и҆збра́въ древодѣ́лѧ дре́во, поста́ви є҆̀ въ мѣ́рꙋ, и҆ кле́емъ состро́и є҆̀, и҆ сотворѝ є҆̀ а҆́ки ѡ҆́бразъ мꙋ́жескъ и҆ а҆́ки красотꙋ̀ человѣ́чꙋ, поста́вити є҆̀ въ домꙋ̀.
Second, as to idols which are made from wood: the carpenter. And first, he shows the worthlessness of the idol, setting out its efficient cause with his tools: his rule, for making the wood straight; a plane, an instrument curved back from the side for hollowing out wood; with corners, that is, four-sided in shape, or this is the name of a tool for making shapes of this kind; the compass, that is, the lathe; as to its formal cause: and he has made the image.
Commentary on Isaiah
He cuts wood out of the forest, which the Lord planted, [even] a pine tree, and the rain made it grow,
ἔκοψε ξύλον ἐκ τοῦ δρυμοῦ, ὃ ἐφύτευσε Κύριος καὶ ὑετὸς ἐμήκυνεν,
Посѣчѐ дре́во въ дꙋбра́вѣ, є҆́же насадѝ гдⷭ҇ь, со́снꙋ, и҆ до́ждь возрастѝ,
As to its material cause: he has cut down cedars, which are also used for base purposes: the works of the hand of the workman has cut a tree out of the forest (Jer 10:3).
Commentary on Isaiah
that it might be for men to burn: and having taken part of it he warms himself; yea, they burn part of it, and bake loaves thereon; and [of] the rest they make for themselves gods, and they worship them.
ἵνα ᾖ ἀνθρώποις εἰς καῦσιν· καὶ λαβὼν ἀπ᾿ αὐτοῦ ἐθερμάνθη, καὶ καύσαντες ἔπεψαν ἄρτους ἐπ᾿ αὐτῶν, τὸ δὲ λοιπὸν εἰργάσαντο θεούς, καὶ προσκυνοῦσιν αὐτοῖς.
да бꙋ́детъ человѣ́кѡмъ на жже́нїе: и҆ взѧ́въ ѿ негѡ̀, согрѣ́сѧ, и҆ и҆зже́гше ѧ҆̀, и҆спеко́ша и҆́ми хлѣ́бы, и҆з̾ ѡ҆ста́вшагѡ же сотвори́ша бо́ги и҆ покланѧ́ютсѧ и҆̀мъ: сотворѝ є҆̀ и҆зва́ѧнное, и҆ прекланѧ́етсѧ и҆̀мъ.
And neither do we honour with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods; since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know, into what forms the craftsmen, carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service.
The First Apology, Chapter IX
What do you think of them, and what is the nature of those who make gods from inanimate statues? For it is easy to see in the latter that they are works of artisans, prepared by axes and drills and such tools, the invention of skillful and industrious people, who through a need of food have found an instrument of leisurely falsehood. What do you think of the nature of God and about whether God needs our sacrifices and whether God is weak, as if according to Symmachus he is hungry and weak and feeble and cannot even drink water. The statement that God cannot drink water implies that he desperately needs liquid, while in fact God shares in no such thing, as though he were a dumb creature.
Commentary on Isaiah 2:26
The prophet proceeds to teach that the Creator gave the forests and woods on the mountains to supply food and fuel and for the sake of human bodies. They, however, take a holm oak, an oak or a cedar that God has planted and watered by providing rain for the benefit of human bodies and use these trees to create gods.
Commentary on Isaiah 13:44.13
Half thereof he burns in the fire, and with half of it he bakes loaves on the coals; and having roasted flesh on it he eats, and is satisfied, and having warmed himself he says, I am comfortable, for I have warmed myself, and have seen the fire.
οὗ τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρὶ καὶ καύσαντες ἔπεψαν ἄρτους ἐπ᾿ αὐτῶν· καὶ ἐπ᾿ αὐτοῦ κρέας ὀπτήσας ἔφαγε καὶ ἐνεπλήσθη, καὶ θερμανθεὶς εἶπεν· ἡδύ μοι ὅτι ἐθερμάνθην καὶ εἶδον πῦρ.
По́лъ є҆гѡ̀ сожжѐ ѻ҆гне́мъ, и҆ по́лъ є҆гѡ̀ сожжѐ на ᲂу҆́глїе, и҆ и҆спечѐ въ ни́хъ хлѣ́бы, и҆ на ни́хъ и҆спечѐ мѧ́со, и҆ ꙗ҆дѐ, и҆ насы́тисѧ, и҆ согрѣ́всѧ речѐ: сла́дкѡ мнѣ̀, ꙗ҆́кѡ согрѣ́хсѧ и҆ ви́дѣхъ ѻ҆́гнь.
And the rest he makes a graven god, and worships, and prays, saying, Deliver me; for thou art my God.
τὸ δὲ λοιπὸν ἐποίησεν εἰς θεὸν γλυπτὸν καὶ προσκυνεῖ αὐτῷ καὶ προσεύχεται λέγων· ἐξελοῦ με, ὅτι θεός μου εἶ σύ.
И҆з̾ ѡ҆ста́вшагѡ же сотворѝ бо́га и҆зва́ѧнна, прекланѧ́етсѧ є҆мꙋ̀ и҆ покланѧ́етсѧ, и҆ мо́литсѧ є҆мꙋ̀ глаго́лѧ: и҆зба́ви мѧ̀, ꙗ҆́кѡ бо́гъ мо́й є҆сѝ ты̀.
They have no understanding to perceive; for they have been blinded so that they should not see with their eyes, nor perceive with their heart.
οὐκ ἔγνωσαν φρονῆσαι, ὅτι ἀπημαυρώθησαν τοῦ βλέπειν τοῖς ὀφθαλμοῖς αὐτῶν καὶ τοῦ νοῆσαι τῇ καρδίᾳ αὐτῶν.
Не ᲂу҆вѣ́даша смы́слити, ꙗ҆́кѡ ѡ҆темнѣ́ша ѻ҆́чи и҆́хъ, є҆́же ви́дѣти и҆ разꙋмѣ́ти се́рдцемъ свои́мъ.
Whatever is said about idols can also be referred to the leaders of heresies, who form likenesses of their teachings with a heart of deceitful artifice and worship those things that they know to be facsimiles … and abusing the untrained minds of the common people with dialectical skill, just as with axes and files, with lines and planes they form their gods. The sweet talkers beat with a hammer and embellish with the fineness of their speech.
Commentary on Isaiah 12:18
The wise and eloquent people among the pagans are full of admiration for a well-turned phrase. One of their main preoccupations is with elegance of expression. They are filled with the greatest enthusiasm for good style and take great pride in verbal dexterity. The base material of their poets is merely lies fashioned in rhythms and meters for grace and harmony, but for truth they have little if any regard. I would say that they are sick from the lack of any true or proper notion of the nature and reality of God.… And God said of them through the voice of Isaiah, “Know that their hearts are dust and that they have erred.” … As for the inventors of impure heresies, those profaners and apostates who have opened their mouths against the divine glory, “those who have uttered perverted things,” we could accuse them of having slipped in their madness as low as the foolish pagans; perhaps they have slipped even lower, for it would have been better never to have known the way of sacred truth than once to have known it, to have turned away from the sacred commandment that was handed on to them.
On the Unity of Christ
18–20Second, he shows the blindness of the craftsman: they have not known. Part thereof, of the wood from which the idol was made, now is ashes, for it was burned. Perhaps there is a lie in my right hand, that is, in my working: he is not ashamed to speak to that which has no life (Wis 13:17).
Commentary on Isaiah
And one has not considered in his mind, nor known in his understanding, that he has burnt up half of it in the fire, and baked loaves on the coals thereof and has roasted and eaten flesh, and of the rest of it he has made an abomination, and they worship it.
καὶ οὐκ ἐλογίσατο τῇ καρδίᾳ αὐτοῦ οὐδὲ ἀνελογίσατο ἐν τῇ ψυχῇ αὐτοῦ οὐδὲ ἔγνω τῇ φρονήσει, ὅτι τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρὶ καὶ ἔπεψεν ἐπὶ τῶν ἀνθράκων αὐτοῦ ἄρτους καὶ ὀπτήσας κρέα ἔφαγε καὶ τὸ λοιπὸν αὐτοῦ εἰς βδέλυγμα ἐποίησε καὶ προσκυνοῦσιν αὐτῷ.
И҆ не помы́сли въ дꙋшѝ свое́й, ни ᲂу҆вѣ́дѣ смышле́нїемъ, ꙗ҆́кѡ по́лъ є҆гѡ̀ сожжѐ ѻ҆гне́мъ, и҆ и҆спечѐ на ᲂу҆́глїехъ є҆гѡ̀ хлѣ́бы, и҆ и҆спе́къ мѧса̀ снѣдѐ, и҆ ѡ҆ста́вшее є҆гѡ̀ въ ме́рзость сотворѝ, и҆ покланѧ́ютсѧ є҆мꙋ̀.
If it is a god, [Isaiah] says, the whole of the wood should be divine. Why, therefore, do you burn leftover parts of the wood and avail yourself of the fire to provide for your food, since at one time you bake bread, at another you boil and roast meat, and both eat and warm yourself and enjoy its light? Is not the wood that is put into the fire of the same kind as that which you worship? How, therefore, can you cast aside the one and adore the other?
Commentary on Isaiah 13:44.17
Know thou that their heart is ashes, and they err, and no one is able to deliver his soul: see, ye will not say, [There is a] lie in my right hand.
γνῶθι ὅτι σποδὸς ἡ καρδία αὐτῶν, καὶ πλανῶνται, καὶ οὐδεὶς δύναται ἐξελέσθαι τὴν ψυχὴν αὐτοῦ· ἴδετε, οὐκ ἐρεῖτε ὅτι ψεῦδος ἐν τῇ δεξιᾷ μου;
Оу҆вѣ́ждь, ꙗ҆́кѡ пе́пелъ є҆́сть се́рдце и҆́хъ, и҆ прельща́ютсѧ, и҆ ни є҆ди́нъ мо́жетъ дꙋшѝ своеѧ̀ и҆зба́вити: ви́дите, не рцы́те, ꙗ҆́кѡ лжа̀ въ десни́цѣ мое́й.
Foolishness has mastered them; they have lost the faculty of reasoning and are slaves to folly. This is why I will put my Spirit on your descendants, so that they will be delivered from error, for in no other way can they receive the truth. “See, you will not say, There is a lie in my right hand.” The other interpreters join this passage to the one that precedes: “[Know] that no one is able to deliver his soul and no one says, is it a lie that you have in your right hand?” [Isaiah] has, therefore, said about the people who are in error that they do not recognize as a lie that which they are holding. But according to the Septuagint, this phrase, which is put into the mouth of God, should be understood thus: “Are my works,” he says, “like those of a whetstone? Has a human made me? Am I an idol? Am I fabricated by cutting wood or stones of gold or silver?”
Commentary on Isaiah 13:44.20
Remember these things, O Jacob and Israel; for thou art my servant; I have formed thee [to be] my servant: and do thou, Israel, not forget me.
Μνήσθητι ταῦτα ᾿Ιακὼβ καὶ ᾿Ισραήλ, ὅτι παῖς μου εἶ σύ· ἔπλασά σε παῖδά μου, καὶ σὺ ᾿Ισραὴλ μὴ ἐπιλανθάνου μου.
Помѧнѝ сїѧ̑, і҆а́кѡве и҆ і҆и҃лю, ꙗ҆́кѡ ра́бъ мо́й є҆сѝ ты̀, сотвори́хъ тѧ̀ раба̀ моего̀, и҆ ты̀, і҆и҃лю, не забыва́й менѐ.
(Vers. 21) Remember these things, Jacob, and Israel, for you are my servant: I have formed you, you are my servant, O Israel, do not forget me. LXX: Remember these things, Jacob and Israel; for you are my servant: I have formed you, my servant: and you, Israel, do not forget me. When these things are thus, and know that idols of men are figments, O Jacob and my Israel, do not forget your Creator, and do not do injury to yourself, so that you bow down to the work of your hands.
Commentary on Isaiah
Remember these things. Here he calls them back to worship of him. And first, he assigns the reason, setting out the duty of servitude: remember these things, that is, consider the worthlessness of idols; my servant: the portion of Jacob is not like them: for he that made all things he it is, and Israel is the scepter of his inheritance (Jer 51:19).
Commentary on Isaiah
For behold, I have blotted out as a cloud thy transgressions, and thy sin as darkness: turn to me, and I will redeem thee.
ἰδοὺ γὰρ ἀπήλειψα ὡς νεφέλην τὰς ἀνομίας σου καὶ ὡς γνόφον τὰς ἁμαρτίας σου· ἐπιστράφηθι πρός με, καὶ λυτρώσομαί σε.
Се́ бо, ѿѧ́хъ ꙗ҆́кѡ ѡ҆́блакъ беззакѡ́нїѧ твоѧ̑ и҆ ꙗ҆́кѡ примра́къ грѣхѝ твоѧ̑: ѡ҆брати́сѧ ко мнѣ̀, и҆ и҆зба́влю тѧ̀.
It is as though a malicious painter brought together colors to paint an image of the earthly that God did not make in you. So you must now beg God, as the prophet says, “Blot out your iniquities as a cloud, and your sins as a mist.” And when [God] has blotted out all those colors in you which have been taken up from the reddish hues of malice, then that image that was created by God will shine brightly in you. You see, therefore, how the divine Scriptures bring in forms and figures by which the soul may be instructed toward knowledge and cleansing of the soul.
Homilies on Genesis 13:4
(Vers. 22) I have blotted out your transgressions like a cloud, and your sins like a mist. Return to me, for I have redeemed you. LXX: Behold, I have blotted out your iniquities as a cloud, and your sins as a mist. Return to me, and I will redeem you. Because these things are completely destroyed in the coming of my chosen child, therefore with all the eagerness of your mind, understand that just as a cloud and darkness, and mist, either dissolve in the heat of the sun, or are weakened by the wind that carries them away: so I will dissolve your iniquities and all the sins by which you have previously offended me. Just return to me and repent, for you are to be redeemed by precious blood.
Commentary on Isaiah
God pardoned Israel’s sins when he brought them out of the Babylonian captivity. But, really and truly, it was only after the incarnation that God forgave the sins of those who believed in him. He removed the cloud of their sins and supplied them with eternal life.
Commentary on Isaiah 13:44.22
And as to the benefit presented, or promised: I have blotted out, or I will blot out, your iniquities as a cloud, that is, easily: our life shall pass away as the trace of a cloud, and shall be dispersed as a mist (Wis 2:3). Second, he sets out the calling: return: return to me (Jer 3:1).
Commentary on Isaiah
Rejoice, ye heavens; for God has had mercy upon Israel: sound the trumpet, ye foundations of the earth: ye mountains, shout [with] joy, ye hills, and all the trees therein: for God has redeemed Jacob, and Israel shall be glorified.
εὐφράνθητε, οὐρανοί, ὅτι ἠλέησεν ὁ Θεός τὸν ᾿Ισραήλ· σαλπίσατε, τὰ θεμέλια τῆς γῆς, βοήσατε, ὄρη, εὐφροσύνην, οἱ βουνοὶ καὶ πάντα τὰ ξύλα τὰ ἐν αὐτοῖς, ὅτι ἐλυτρώσατο ὁ Θεὸς τὸν ᾿Ιακώβ, καὶ ᾿Ισραὴλ δοξασθήσεται.
Возвесели́тесѧ, небеса̀, ꙗ҆́кѡ поми́лова бг҃ъ і҆и҃лѧ: вострꙋби́те, ѡ҆снова̑нїѧ земна̑ѧ, возопі́йте, го́ры, весе́лїе, хо́лми и҆ всѧ̑ древеса̀, ꙗ҆̀же на ни́хъ: ꙗ҆́кѡ и҆зба́ви бг҃ъ і҆а́кѡва, и҆ і҆и҃ль просла́витсѧ.
(Vers. 23) Praise, O heavens, for the Lord has shown mercy: rejoice, O ends of the earth, let the mountains resound with praise, the forests and every tree in it: for the Lord has redeemed Jacob, and Israel will be glorified. LXX: Rejoice, heavens, for the God of Israel has shown mercy. Sound the trumpet, foundations of the earth, cry out, mountains, with joy: hills and all the trees in them, for God has redeemed Jacob: and Israel will be glorious. If you do this, know that in your salvation, the heavens and the earth will rejoice, and all the elements will harmonize. Whether it be the angels who reside in the heavens, and other powers that support the foundations of the earth. Or certainly the Apostles and Prophets, of whom the Apostle spoke: 'Built upon the foundation of the Apostles and Prophets' (Ephes. II, 20). The mountains and forests, or hills, which, for the variety of their virtues, possessed the first and middle and last places, are commanded to rejoice and sound the trumpet, knowing that the Lord has redeemed Jacob, and in Israel there is joy in the conversion, or that Israel himself, having turned from error, may become illustrious.
Commentary on Isaiah
Again, the prophetic text has made use of a personification. Just as when [Isaiah] accuses Israel, he has invited the heavens and the earth to serve as witness, so also when he announces benefits, he invites creation anew to partake in the joy; it is not as though the elements are animate, but when we are depressed, they seem somber to us, and when we are happy, they naturally seem more radiant. It is not the elements that have changed, but it is to us that they present this appearance. If, however, one desires to apprehend the celestial powers by the phrase “the heavens” and the holy prophets by “the foundations of the earth,” with the thought that they are the ones who sustain [the benefits], one will not be far from the truth. For the Lord has said, “There is joy in the presence of the angels of God over one sinner who repents.” One can understand the mountains, hills and the woods in a similar fashion. After the return of Israel, they flourished again because they were cultivated and were the source of rejoicing on the mountains.
Commentary on Isaiah 14:44.23
He calls “depths” what he once called “mountains.” They excel in works and words.… For there is a great difference between grace and the law, since the law threatens punishments to those who transgress and calls out a command for repentance. Yet these heralds of grace, rejoicing, cry out proclaiming to the world the forgiveness of sins and justification by faith and the imparting of the Holy Spirit and the radiance of sonship [adoption], as well as the kingdom of heaven and the hope which will not pass away—good things beyond imagining.…The heralds of grace rejoice because Israel has been redeemed and the Son of God glorified. He is their kinsman by nature yet truly God. This moves the earth and its parts to praise. God, who has redeemed Jacob and Israel, will be glorified, or, as in the other translations, “He will be glorified in Israel.”
Commentary on Isaiah 44:6-23
Third, he invites all creation to give thanks for the return: shout with joy, you ends of the earth: let the heavens and the earth praise him; the sea (Ps 68:35[69:34]).
Commentary on Isaiah
Thus saith the Lord that redeems thee, and who formed thee from the womb, I am the Lord that performs all things: I stretched out the heaven alone, and established the earth.
Οὕτω λέγει Κύριος ὁ λυτρούμενός σε καὶ ὁ πλάσσων σε ἐκ κοιλίας· ἐγὼ Κύριος ὁ συντελῶν πάντα, ἐξέτεινα τὸν οὐρανὸν μόνος καὶ ἐστερέωσα τὴν γῆν.
Си́це гл҃етъ гдⷭ҇ь и҆збавлѧ́ѧй тѧ̀ и҆ созда́вый тѧ̀ ѿ чре́ва: а҆́зъ гдⷭ҇ь соверша́ѧй всѧ̑, распростро́хъ не́бо є҆ди́нъ и҆ ᲂу҆тверди́хъ зе́млю.
And when the prophet says concerning the creation, “That stretches forth the heavens alone,” and when God says, “I only stretch out the heavens,” it is made plain to everyone that in the “Only” is signified also the Word of the Only, in whom “all things were made” and without whom “was made not one thing.” Therefore, if they were made through the Word, and yet he says, “Only,” and together with that Only is understood the Son, through whom the heavens were made, so also then, if it is said, “One God,” and “I Only,” and “I the First,” in that “One” and “Only” and “First” is understood the Word co-existing, as in the Light the Radiance. And this can be understood of no other than the Word alone. For all other things subsisted out of nothing through the Son and are greatly different in nature, but the Son himself is natural and true offspring from the Father. And thus the very passage that these insensate have thought fit to adduce, “I the First,” in defense of their heresy, does rather expose their perverse spirit. For God says, “I the first, and I the last”; if then, as though ranked with the things after him, he is said to be first of them, so that they come next to him, then certainly you will have shown that he himself precedes the works in time only; which, to go no further, is extreme irreligion. But if it is in order to prove that he is not from any, nor any before him, but that he is Origin and Cause of all things and to destroy the Gentile fables that he has said, “I the first,” it is plain also that when the Son is called firstborn, this is done not for the sake of ranking him with the creation but to prove the framing and adoption of all things through the Son. For as the Father is first, so also is [the Son] both first, as image of the First, and because the First is in him, and also offspring from the Father, in whom the whole creation is created and adopted into sonship.
Discourses Against the Arians 3.24.9
(Verse 24) Thus says the Lord, your redeemer, and your creator from the womb: I am the Lord, the maker of all things, stretching out the heavens alone, establishing the earth, with no one beside me. LXX: Thus says the Lord who redeemed you, and formed you from the womb. I am the Lord, who fills all things: I alone stretched out the heavens, and established the earth. With the idols and injustices of Israel destroyed, and sins cleansed, when every creature will rejoice together; and according to the faith of the Gospel (Luke 15), the Angels will rejoice in heaven for the repentance of sinners, the power of God is described, that it is not great for him to redeem Jacob, and to restore Israel, whom he formed from the womb. And if this seems significant to someone, let it not be difficult for them who alone stretches out the heavens. As it is written elsewhere: He who stretches out the heavens like a skin (Ps. CIII, 2). Not that the Son is excluded from the stretching out of the heavens: For all things were made through him, and without him was not anything made that was made (John I, 3), but so that, as we have often said, idols may be excluded by this understanding. For even in the Proverbs of Solomon, from the person of Christ, the power of God and the wisdom of God is said: When he established the heavens, I was with him (Prov. VIII, 27). For he himself spoke, and they were made; he himself commanded, and they were created (Psalm 148:5; Psalm 33:9). And: By the word of the Lord the heavens were established, and all the power of them by the breath of his mouth (Psalm 33:6). We frequently proclaim these things so that no occasion is given to the heretics to blaspheme Christ. In the stability of the earth, when he was establishing its foundations, there was no one with God except him who was in it.
Commentary on Isaiah
The text has presented, at the same time, a triple teaching: God is the creator, the master and the protector. For the term “Lord” demonstrates his sovereignty; the idea of “redemption,” God’s protection; and that of “formation,” the creation. “I am the Lord who performs all these things.” It is I who have sent you the sorrows and who will obtain the joys for you. Then God shows, by the events that have already happened, what he is able to do. “I alone stretched out the heaven and established the earth.” This again serves to refute completely the madness of Arius and Eunomius, for who is the one who alone has created the elements? Is it the Father? Then the Son is not the Creator. Or is it the Son? Then the Father is not the Creator. But if it is the Father and the Son, how should we understand the term “alone”? Surely it is evident that we must understand it of the one divinity of the Trinity.
Commentary on Isaiah 14:44.24
Thus says the Lord. Here he promises the benefit of liberation to those who return to him. And concerning this he does two things. First, he shows the power of the liberator through the benefit which he conferred on them: your redeemer, from evils, and your maker, in good things, below: thus says the Lord, that formed me from the womb (Isa 49:5); as to the creatures, which he made: I am the Lord, that make all things: he makes the earth by his power (Jer 10:12).
Commentary on Isaiah
Who else will frustrate the tokens of those that have divining spirits, and prophecies from the heart of [man]? turning the wise back, and making their counsel foolishness;
τίς ἕτερος διασκεδάσει σημεῖα ἐγγαστριμύθων καὶ μαντείας ἀπὸ καρδίας, ἀποστρέφων φρονίμους εἰς τὰ ὀπίσω καὶ τὴν βουλὴν αὐτῶν μωραίνων
Кто̀ и҆́нъ разсы́плетъ зна́мєнїѧ чревоволше́бникѡвъ и҆ волшбы̑ ѿ се́рдца, ѿвраща́ѧй мꙋ̑дрыѧ вспѧ́ть и҆ совѣ́ты и҆́хъ ѡ҆бꙋѧ́ѧй,
Remember that the “heart of humanity is ashes,” according to the estimate of God, and that “the very wisdom of the world is foolishness.” … Then, if the heretic seeks refuge in the depraved thoughts of the vulgar or the imaginations of the world, I must say to him, “Part company with the heathen, O heretic!” For although you are all agreed in imagining a God, yet while you do so in the name of Christ, so long as you deem yourself a Christian, you are a different person from a heathen. So give the nonbeliever back his own view of things, since he does not himself learn from yours. Why lean on a blind guide, if you have eyes of your own? Why be clothed by one who is naked, if you have put on Christ?
On the Resurrection of the Flesh 3
(Verse 25) Making the signs of the diviners void, and driving the soothsayers mad; turning the wise men backward, and making their knowledge foolish. LXX: Who else has dispersed the signs of the pythons, and the divinations from the heart? Who turns wise men backward, and makes their counsel foolish. Therefore, when the appointed time of the predetermined mystery arrives, so that all idols are destroyed and the knowledge of the one true God is preached in the world, he will destroy and overthrow all the prophecies of the divine, the pythonesses, and the soothsayers, along with the signs and wonders by which they have deceived the human race. And he will show that the wisdom of the philosophers, which is itself the greatest part of error, is foolish, since by no means can human thoughts comprehend the wisdom of God.
Commentary on Isaiah
As to the wise, whom has made fools, some of whom professed to know divine things: that make void the tokens of diviners: a sword upon her diviners, and they shall be foolish (Jer 50:36); some of whom professed to know things of the world: that turn the wise backward: has not God made foolish the wisdom of this world? (1 Cor 1:20).
Commentary on Isaiah
and confirming the word of his servant, and verifying the counsel of his messengers: who says to Jerusalem, Thou shalt be inhabited; and to the cities of Idumea, Ye shall be built, and her desert places shall spring forth.
καὶ ἱστῶν ρῆμα παιδὸς αὐτοῦ καὶ τὴν βουλὴν τῶν ἀγγέλων αὐτοῦ ἀληθεύων; ὁ λέγων τῇ ῾Ιερουσαλήμ· κατοικηθήσῃ καὶ ταῖς πόλεσι τῆς ᾿Ιδουμαίας· οἰκοδομηθήσεσθε, καὶ τὰ ἔρημα αὐτῆς ἀνατελεῖ·
и҆ ᲂу҆ставлѧ́ѧ глаго́лъ раба̀ своегѡ̀, и҆ совѣ́тъ вѣ́стникѡвъ свои́хъ и҆́стиненъ творѧ́й; гл҃ѧй і҆ерⷭ҇ли́мꙋ: насели́шисѧ: и҆ градѡ́мъ і҆ꙋдє́йскимъ: возградите́сѧ, и҆ пꙋсты̑ни є҆гѡ̀ просїѧ́ютъ,
(Verse 26) Fulfilling the word of my servant, and performing the counsel of my messengers. I say to Jerusalem: you shall be inhabited, and to the cities of Judah: you shall be rebuilt, and its desolate places I will restore. LXX: And I establish the word of my son, and I approve the true counsel of the Angels. I say to Jerusalem, you will be inhabited: and to the cities of Judah: you will be built, and its desolate places will be restored. And furthermore, the word of the boy, or his servant, about whom we spoke earlier, and the advice of his messengers, will accomplish these things: namely, the Apostles and all the teachers, who will proclaim the will of their master to the nations. Therefore, he himself, who will accomplish such great things, whose power I have described in a few words, also says to Jerusalem, which will be destroyed by the Babylonians, before it is destroyed, that it will be inhabited again by the people, and to the cities of Judea, that they will be restored, and he will raise up its desolations, so that all may be filled with cultivators.
Commentary on Isaiah
Here he calls “servant” the very prophet who is exercising the ministry of these words. “And verifying the counsel of his messengers.” Not only of this messenger, he says, but also that of all the others who transmit the divine word. Thus, it is not without forethought that he has made this declaration here but to give force to what is going to be said, for he prophesies in the next passage the royalty of Cyrus, who was the first to reign over the Persians, and the return of the people, the reconstruction of Jerusalem and the total defeat of Babylon. This is why he has prefaced it with “And confirming the word of his servant.” “Who says to Jerusalem, you shall be inhabited; and to the cities of Judea, you shall be built, and its desert places shall spring forth.” The text has shown the tremendous power of the Creator: I only have to speak, he says, and my will is accomplished; for it is by a word that I likewise effected the creation.
Commentary on Isaiah 14:44.26
And as to the fulfillment of promises: that raise up the word, fulfilling it, of my servant, the prophet, or Moses, or Christ: raise up the prophets (Sir 36:17[20]).
Second, he promises liberation, first, as to the rebuilding of the cities: who say to Jerusalem: the cities of Judah shall be built up (Ps 68:36[69:35]).
Commentary on Isaiah
Who says to the deep, Thou shalt be dried up, and I will dry up the rivers.
ὁ λέγων τῇ ἀβύσσῳ· ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ·
гл҃ѧй бе́зднѣ: ѡ҆пꙋстѣ́еши, и҆ рѣ́ки твоѧ̑ и҆зсꙋшꙋ̀,
“I will dry up your rivers,” that is, he will extend his hand over the Euphrates. In a different way, we may intend that the Lord will destroy the devil and his frauds, into which he plunges people as into a sea. And the rivers, which he dries up, are the armies of his iniquity.
Commentary on Isaiah 44:27
Yet there will be a time when all things will be burned up by fire, as Isaiah says when he addresses the God of the universe: [You] “who say to the deep, ‘Be thou desolate, and I will dry up all your rivers.’ ” Casting aside, therefore, the wisdom that has been turned into foolishness, receive with us the teaching of truth, homely in speech but infallible in doctrine.
Homilies on the Hexameron 3:6
(Verse 27) I say to the depths: be desolate, and I will dry up your rivers. LXX: I say to the abyss, you will be desolated, and I will dry up your rivers. Therefore, whoever says that Jerusalem, and Judah, and its deserts should be inhabited, and built, and restored, he is saying that Babylon, which is the deep or abyss, should be made desolate and your rivers should be dried up, along with all the power of kings. And because he had said the deep and abyss, he appropriately added the translation of rivers, about which even the Psalmist sings: By the rivers of Babylon, there we sat down and wept (Psalm 137:1). And he who restores Jerusalem, destroys Babylon.
Commentary on Isaiah
Second, as to the destruction of their enemies: who say to the deep, that is, the sea, namely, Babylon; thus, above: the burden of the desert of the sea (Isa 21:1), above: the water of the sea shall be dried up (Isa 19:5).
Commentary on Isaiah
Who bids Cyrus be wise, and he shall perform all my will: who says to Jerusalem, Thou shalt be built, and I will lay the foundation of my holy house.
ὁ λέγων Κύρῳ φρονεῖν καὶ πάντα τὰ θελήματά μου ποιήσει· ὁ λέγων ῾Ιερουσαλήμ· οἰκοδομηθήσῃ, καὶ τὸν οἶκον τὸν ἅγιόν μου θεμελιώσω.
гл҃ѧй кѵ́рꙋ смы́слити, и҆ всѧ̑ вѡ́ли моѧ̑ сотвори́тъ: гл҃ѧй і҆ерⷭ҇ли́мꙋ: возгради́шисѧ, и҆ хра́мъ ст҃ы́й мо́й ѡ҆снꙋю̀.
And he who attacks Jerusalem and destroys Babylon, says also to Cyrus the king of the Persians, who first destroyed Babylon and the Chaldeans, “You are my shepherd,” or as the Septuagint translates, “that you might be wise.” The cause of this difficulty is clear. For the Hebrew word ro’i, if we read a letter res (r), means “my shepherd,” if with a letter daleth (d), then “knowing or understanding,” whose similarity is only distinguished by a little apex, and on account of this the two words are often confused. It is written at the start of Ezra, the prophet, that at the edict of Cyrus, the king of the Persians and Medes, the captivity of the people of Israel was ended and those who wanted to return were sent back to Jerusalem under Zerubabel son of Salathihel and Hiesu the son of Iosdech the high priest. The Lord inspired Cyrus to do his will and carry out his orders.
Commentary on Isaiah 12:20
(Verse 28) I say to Cyrus: you are my shepherd, and you will fulfill all my desires. I say to Jerusalem: you will be rebuilt; and to the temple: you will be founded. LXX: I say to Cyrus, so that he may understand, and do all my will; I say to Jerusalem, you will be built: and I will establish my holy house. He also says to Cyrus, the king of the Persians, who first destroyed Babylon and the Chaldeans: you are my shepherd, or as the Septuagint translated, so that you may understand. The reason for this difference is clear. For the Hebrew word Roi, if we read it with the letter Res (ר), it is understood as my shepherd; if we read it with the letter Daleth (ד), it means my knowing or understanding, which are distinguished by a small apex, and therefore are often confused. It is written at the beginning of Ezra, that by the edict of Cyrus, the king of the Persians and Medes, the captivity of the people of Israel was released, and those who wanted to return were sent back to Jerusalem under Zerubbabel, the son of Shealtiel, and Joshua, the son of Josedech the high priest. For to him the Lord inspired to do his will, and to fulfill his commandments. Significantly, he added, I say to you Jerusalem, you shall be built, and to the Temple, you shall be founded. For under Cyrus, it was commanded to build Jerusalem and the Temple, of which only the foundations were laid while he was alive. However, under Darius, in his second year, with the prophets Haggai and Zechariah, the building of the Temple was begun.
Commentary on Isaiah
Third, as to the exaltation of the liberator: who say to Cyrus: you are my shepherd, feeding my sheep: he shall feed them, and he shall be their shepherd (Ezek 34:23). Fourth, as to the reestablishment of the temple: who say to Jerusalem; your foundations shall be laid, for in the time of Cyrus, only the foundations of the temple remained standing: Jerusalem will be built up again (Jer 30:18).
Commentary on Isaiah
But now hear, Jacob my servant; and Israel, whom I have chosen.
ΝΥΝ δὲ ἄκουσον, ᾿Ιακὼβ ὁ παῖς μου καὶ ᾿Ισραήλ, ὃν ἐξελεξάμην·
Нн҃ѣ же слы́ши, ра́бе мо́й і҆а́кѡве, и҆ і҆и҃лю, є҆го́же и҆збра́хъ.