Isaiah 64

This power is present to you, that of which we did not hear from all time, nor were we able to say (which would be bearing false witness) that someone else was such a God, in the way that our eyes have now seen the effects in such works. We have neither seen God nor divine deeds except from you—to those waiting to see, you provide vision and understanding, which coming from outside ourselves is set in place.… “For no one can see God,” and “no one can see my face and live.” But it seems that the Christ of God is praised through these things, he who talked with Moses in the desert and was made visible to all people through his glory appearing to all, about which was said, “we have beheld his glory.”

Commentary on Isaiah 2:54

1–3

(Chapter 64, Verses 1 and following.) Oh, that you would tear open the heavens and come down, so that the mountains would quake before you! As when fire kindles brushwood and the fire causes water to boil, to make your name known to your adversaries, so that the nations might tremble at your presence! When you did awesome deeds that we did not expect, you came down, the mountains quaked at your presence. Chapter 70: If you open the heavens, trembling will seize the mountains from you, and they will melt like wax before fire, and the fire will consume your adversaries, and your name will be made known among your adversaries, and the nations will tremble at your presence. When you have done glorious things, the mountains will tremble because of you. For our enemies have trampled your sanctuary, and we have become like those in the beginning, when your name was not invoked upon us. Therefore, we implore and say: Oh, that you would tear open the heavens and come down; that you, who are always promised, would finally fulfill your promises. But this was said at that time when the Saviour had not yet come, nor had he taken upon himself a human nature and substance from a virgin's womb in order to save humanity: so that as we have borne the image of the earthy, we may bear the image of the heavenly (1 Corinthians 15). But if you were to do it, they say, and the heavens were to open up, or even the heavens, at the coming of your majesty, would flow down, or if trembling were to seize the mountains, and they were to be consumed, as wax is consumed by fire. And the heavens were opened before Ezekiel, and he saw a great vision (Ezek. I). But even Moses, in the blessings of Deuteronomy, implores: May the Lord open his good treasury, the heavens, to give you blessing (Deut. XXVIII). And in the Gospel (Matt. III), it is said (or it is testified) that John the Baptist saw the heavens opened, and the Holy Spirit descending upon the Lord in the form of a dove. But the mountains, which at the coming of the Lord, of whom it is written: God is a consuming fire (Deut. IV, 24), will be consumed like wax and melt, are the opposing powers, and all those who rise up against the knowledge of God. Concerning them, it is also sung in the ninety-sixth psalm: The earth saw and trembled. The mountains melted like wax before the Lord, before the Lord of all the earth (Psalm 96:4, 5). For if you were to come down and fulfill your promises, the waters of the sea would dry up and their saltiness would be consumed by fire (according to Symmachus). This is also written in another psalm: Like smoke disappears, let them disappear; like wax melts before fire, let the sinners perish before God (Psalm 68:2). And it should be noted that when the waters of the sea are consumed by divine fire, then the name of the Lord Savior becomes known to his enemies. Concerning this, it is said in the sixty-seventh psalm: The tongue of your dogs is from enemies themselves, so that those who had not sensed his kindness may know by the destruction and their own captivity of their city. And the nations will be troubled by his presence, or rather, as it is more significantly said in Hebrew, they will be moved: so that those who were previously immobile may come to salvation. And when he has done wonderful things and shown signs in the Gospel, which he once showed in Egypt and in the wilderness, they will confess that they cannot bear the glory of his coming, either because trembling has seized the mountains. And beautifully, as if those who had prayed above were heard: Oh, that you would tear open the heavens and come down, that the mountains would melt away at your presence, afterwards they say: You have descended, the Word has become flesh and dwelt among us, truly Emmanuel, which is interpreted as God with us. And therefore all the mountains have flowed down from your face, of which we have spoken above. The Hebrews have interpreted this passage as follows: Thus the fire will burn the wicked, just as water boils with the heat of fire; for they do not understand the word Amasim () as destruction and decay, as others have interpreted, but they understand it as referring to the wicked.

Commentary on Isaiah

David also said “Lord, bend the skies and come down,” and Moses said, “Show me your face that I might see you clearly.” For no one saw more closely than Moses when receiving the law of God. God was speaking from the clouds, and [Moses] witnessed that same presence of his majesty. How, since no one saw God closer than he did, could [Moses] demand a view that was closer still when he said, “Show me yourself, that I might see you clearly”? Indeed, we can pray the same thing to happen that the apostle declared already occurred; the Lord openly revealed himself in the flesh and clearly appeared in the world, was openly assumed into glory; the saints saw the things with their physical eyes that they had previously seen with their spiritual sight.

On the Incarnation of the Lord Against Nestorius 5:13

1113. Here he offers a petition. And first, he asks for the presence of the judge; second, he asks for mercy: "behold you are angry" (Isa 64:5). Concerning the first, he does two things. First, he sets out the petition; second, the fulfillment of the petition: "you didst come down" (Isa 64:3). Concerning the first of these, he does two things.

First, he asks for the coming of the judge: "O that you wouldst rend the heavens." He speaks figuratively, as though to one living above the heavens; or: that you would empty yourself, putting aside your majesty, and would assume flesh: "bow down your heavens and descend" (Ps 144:5).

1114. He sets out the effect of the coming of the judge in insensible creatures, namely in the mountains: "the mountains would melt away at your presence," as if to say: they would not endure your presence, if it pleased you; or the mountains, the powerful and the proud, above: "the mountains shall be melted" (Isa 34:3) with their strength.

Commentary on Isaiah

In the waters: "the waters would burn with fire," because you are all fiery, if you should wish: "at another time the fire, above its own power, burnt in the midst of water" (Wis 16:19); or, by the waters are signified peoples: "the many waters are many peoples" (Rev 17:15).

The effect on men, and first, on the gentiles: "that the nations might tremble at your presence": "the Gentiles shall be troubled" (Ps 65:7-8); literally, they will be shaken; or this refers to the conversion of the gentiles after the coming of Christ.

Commentary on Isaiah

These things we suffered were not on account of your weakness but on account of our transgression. For when you make your personal appearance from heaven, the mountains will melt and dissolve like wax too near to the fire. For fire will feast on our enemies, and your power will become obvious to all.

Commentary on Isaiah 20:64.1

The effect on the Jews: "when you shall do wonderful things, we shall not bear," that is, we, who are accustomed to see and hear, because of our stupor, as they were terrified in Exodus 20:18, thus: "they that had excused themselves" (Heb 12:19); or we shall not bear his coming, even having seen his miracles.

1115. Here he sets out the fulfillment of the petition. And first, as to his coming: "you didst come down," to judge us: using the past tense for the future; or, into the womb of the virgin. Or better, according to the literal sense, he sets out the proof of the effect, as if to say: if you should come down now, the same things would happen, which happened when you came down to free your people from Egypt (Exod 4); "he bowed the heavens, and came down, and darkness was under his feet" (Ps 18:9).

1116. As to the effect, first, in wonders: "at your presence the mountains," the rocks of Arnon, "melted away," Numbers 21:14-15; "the mountains skipped" (Ps 114:4); mystically: the Jews, or the demons.

Commentary on Isaiah

Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. [Isaiah 64:4] But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

But it may be argued that the apostle was not inspired by the Spirit of prophecy when he borrowed these prophetic words; that he was only interpreting at random the words of another man, and though, no doubt, everything the apostle says of himself comes to him by revelation from Christ, yet his knowledge of the words of Isaiah is only derived from the book.… Isaiah says that he has seen no God besides him. For he did actually see the glory of God, the mystery of whose taking flesh from the Virgin he foretold. And if you, in your heresy, do not know that it was God the Only Begotten whom the prophet saw in that glory, listen to the Evangelist: “Isaiah said these things when he saw his glory and spoke of him.” The apostle, the Evangelist, the prophet combine to silence your objections. Isaiah did see God; even though it is written, “No one has seen God at any time, except for the only-begotten Son who is in the bosom of the Father; he has declared him.” It was God whom the prophet saw. He gazed on the divine glory, and people were filled with envy at such honor graciously granted to his prophetic greatness. For this was the reason why the Jews passed sentence of death on him.

On the Trinity 5:33

Let us scrutinize those who enjoy the good things of the world in this present life, I mean wealth and power and glory. Exulting with delight, they reckon themselves as no longer being on the earth. They act this way even though the things that they are enjoying are acknowledged not to be really good and do not abide with them but take to flight more quickly than a dream. And even if these things should even last for a little time, their favor is displayed within the limits of this present life and cannot accompany us further. Now if these things uplift those who possess them to such a pitch of joy, what do you suppose is the condition of those souls that are invited to enjoy the countless blessings in heaven, blessings that are always securely fixed and stable? And not only this, but also in their quantity and quality heaven’s blessings excel present things to such an extent as never entered even the heart of the human being.

Letter to the Fallen Theodore 1:13

4–5

(Verse 4, 5.) From ages past no one has heard, no ear has perceived, no eye has seen any God besides you, who works for those who wait for him. You meet those who rejoice in doing righteousness, who remember you in your ways. (LXX: From ages past no one has heard, no eye has seen any God besides you, who works for those who wait for him, and the works that you will do for those who hope for mercy. For you meet those who rejoice in doing righteousness, and they will remember your ways.) The Apostle Paul, writing to the Corinthians, takes a paraphrase, as it were, of this testimony from a Hebrew of the Hebrews, from the authentic books, not rendering word for word, which he altogether despises, but expressing the truth of the sense, which he uses to strengthen what he wants to say. Hence, let the delirium of the apocryphal writings be silenced, which are foisted upon the Churches of Christ on the occasion of this testimony. Of which it can truly be said that the devil sits in ambush with the rich in the apocrypha, in order to kill the innocent. And again: He lies in wait in the apocrypha like a lion in his den; he lies in wait to seize the poor (Psalm IX, 8). For the Ascension of Isaiah and the Apocalypse of Elijah bear witness to this. And on this occasion, many such women, burdened with sins, who are led by various desires, always learning but never able to come to knowledge of the truth (3 Timothy III), were deceived in Spain, and especially in Lusitania, so that they would embrace the marvels of Basilides, Balsamis, and Thesaurus, as well as Barbelo and Leusibora, and other such names. About which the apostolic man Irenaeus, bishop of Lyons and martyr, writes very diligently, explaining the origins of many heresies, especially the Gnostics, who deceived noble women of Egypt first around the Rhone, and then of Spain, mixing pleasure with their fables and claiming the name of knowledge for their ignorance (Irenaeus, Book 1 on Heresies). But what the people say at present is that they have never known, neither with their ears nor with their eyes, what God has prepared for his saints in the future: that it happens to those who practice righteousness and remember His ways. Moreover, according to the Septuagint, they say that they never knew any other God except for the one who truly is God, nor have they seen any other works so great that He will do for those who wait for His mercy, and they will do justice and remember His ways. And as it is written: No one has ever seen God (John 1:18). And again: No one can see My face and live (Exodus 33:20). Therefore, God is not explained by words, nor is He visible to the eyes, but He is seen by those about whom it is written: Blessed are the pure in heart, for they shall see God (Matthew 5:8).

Commentary on Isaiah

The apostle Paul inserts a paraphrase of this passage, like a Hebrew from the Hebrews, in the original text of the letters that he wrote to the Corinthians, not rendering it word for word, which he altogether despised doing, but expressing the truth of its meaning, a practice that he used for purposes of emphasis. Hence, the nonsense of the apocryphal texts, which are conveyed to the churches of Christ on the occasion of this passage, fall silent. It can truly be said of these texts that the devil would sit in ambush with the riches of the apocrypha to kill the innocent or that he would “wait in the ‘apocrypha’ like a lion in its lair to seize the poor.” For the Ascension of Isaiah and the Apocalypse of Elijah contain this very passage.

Commentary on Isaiah 17:34

The divine is invisible in nature. “For no one has ever seen God,” as it is written. But God can be seen by the eyes of faith from those things that happen without explanation and beyond speech. For the invisible things, since the foundation of the world, are clearly understood by the things that are made, that is, his heavenly power and godhead. For he is often recognized through those in whom he works the good and makes a sign of the serenity dwelling in him, marvelously saving those deprived of all hope, and he extends a saving hand from the ground to those lying on the earth. In like manner, they who make this prayer speak, “From the foundation of the world we have not heard nor have we seen such a God, except now for you and you alone. For you give mercy to those who wait for you and put their hope in you, refining and making them to fit together, those who work for your justice and who are mindful of your paths, that is, all who carry out the things you want. For we say that his commandments are the ways of the Lord.”

Commentary on Isaiah 5:5.64:4-5

He has shown the justice of mercy. For the mercy of God is not without judgment, nor is his judgment lacking in mercy. On that account he adds the provision of his mercy to those who are patient and acting justly.… He compares not their sin but their righteousness with an unclean rag. Now if it is their righteousness that is compared with this, it is because their sin does not have anything with which it can be compared.

Commentary on Isaiah 20:64.4-5

The brightness of the true light will not be able to be seen by the unclean sight, and that which will be happiness to minds that are bright and clean will be a punishment to those that are stained. Therefore, let the mists of earth’s vanities be shunned, and let your inward eyes be purged from all the filth of wickedness, that the sight may be free to feed on this great manifestation of God. For to the attainment of this we understand what follows to lead.

Sermon 95:8

In benefits, he sets out the greatness of his benefits: "from the beginning of the world they have not heard," for never has anything been seen or heard, like what God did for the Jews, and will do for the saints in glory: "eye has not seen, nor ear heard: neither has it entered into the heart of man, what things God has prepared for them that love him" (1 Cor 2:9).

1120. Note on the words, "what things you have prepared for them that love thee" (Isa 64:4), that God prepares for the saints, first, a place of eternal rest: "if not, I would have told you: because I go to prepare a place for you" (John 14:2); second, a kingdom of eternal dignity: "come, you blessed of my Father, possess you the kingdom prepared for you from the foundation of the world" (Matt 25:34); third, a table of divine refreshment: "you have prepared a table before me" (Ps 23:5); fourth, a lamp of eternal light: "I have prepared a lamp for my anointed" (Ps 132:17).

Commentary on Isaiah

It is not because you are angry that we sinned, but rather it is because we sinned that you are angry. Because we sinned, you are angry with us, O Lord, for we strayed and abandoned the right path, or, according to the Hebrew text, we, who always lived in sin and are unclean in ourselves, will be saved only by your mercy.

Commentary on Isaiah 17:35

“You were angry, and we sinned.” This is a sentence with reversed terms, that is, since we have sinned, you were angry and had us deported; and this is analogous to the words “and they made his grave with the wicked.” “Some day we will be saved.” With the same mercy through which you saved us once from Egypt, we will be saved from Babylon as well.

Commentary on Isaiah 64:5

As to the promptness of his benefitting them: "you have met him that rejoices," to help him, while he was still petitioning or coming to you; "him that rejoices," in you: "wisdom goes about seeking such as are worthy of her" (Wis 6:17). Mystically: Simeon (Luke 2).

1117. "Behold you are angry." Here he sets out mercy. And first, he shows the need of the petitioner; second, he offers the petition: "and now, O Lord" (Isa 64:8). Concerning the first, he does two things. First, he shows his need from the eminence of evil, as to their fault; then from the committing of evils: "behold you are angry, and we have sinned": the order is reversed: for this reason you are angry, because we have sinned, and, nevertheless, we shall be saved, by your mercy, above: "our wicked doings are with us" (Isa 59:12).

Commentary on Isaiah

Whatever righteousness that we who are unclean in ourselves appear to possess may be compared with the rag of a menstruating woman, for which Theodotion uses the Hebrew word eddim and which Symmachus translates with the Greek term kyēseōn, that is, “of she who gives birth,” while Aquila uses the word martyriōn, that is, “of the witnesses,” from when a woman is proven to be a virgin by the issue of blood during her first act of marital intercourse. “And we fall,” Isaiah continues, “like leaves from a tree, which are then dispersed by the wind on account of our iniquities.” It must be borne in mind here that the righteousness that is in the law will be called unclean in comparison with the purity of the gospel. For what was previously glorified is no longer glorified, due to the surpassing glory of the latter. Hence, the apostle Paul, who fulfilled everything according to the righteousness that is in the law, says that he considered everything as loss, or dung, in order to gain Christ, on account of the magnificent knowledge of our Lord Jesus Christ, and so that he may not be found having the righteousness in him that is from the law but the righteousness from God that comes through faith in Christ. For there is a righteous person who dies in his righteousness if, after receiving the truth of the gospel, he chooses to use legal shadows and to pursue righteousness in a manner that is not righteous.

Commentary on Isaiah 17:35

(Verse 6.) Behold, you are angry, and we have sinned; we have always been in them, and we shall be saved. And we have become like the unclean, all of us, like the soiled cloths of our entire righteousness. And we have fallen like leaves, and our iniquities have swept us away like the wind. LXX: Behold, you are angry, and we have all sinned; therefore, we have erred and have become like all the unclean, like a cloth that sits, all our righteousnesses: and we have flowed away like leaves because of our iniquities: as the wind will take us away. A disorder of priorities. Not because you are angry, we have sinned; but because we have sinned, you are angry. And because we have sinned, you are angry with us, O Lord: therefore we have gone astray and have left the right path. Whether according to the Hebrew, who we have always been in sins, we shall be saved only by your mercy, who we are defiled through ourselves; and whatever righteousness we appear to have is compared to the rag of a sitting or menstruating woman. For which Theodotion put the Hebrew word Eddim (), which Symmachus interpreted as κυουσῶν, that is, of those giving birth; Aquila as μαρτυριῶν, that is, of testimonies: when blood is approved in the first marital union of a virgin. And we have fallen away, he says, like leaves from trees, which are scattered by the blasts of the winds because of our iniquities. In this, it should be considered that the righteousness which is in the Law is called impurity in comparison to the purity of the Gospel. For what was once glorified is not glorified anymore because of the surpassing glory. Therefore, the apostle Paul, who had fulfilled everything according to the righteousness which is in the Law, says that he has considered all things as loss in order to gain Christ (Philippians III), and because of the surpassing knowledge of our Lord Jesus Christ, for whom he considers everything as worthless, so that he may gain Christ and be found in Him, not having his own righteousness which is from the Law, but the righteousness which comes from God through faith in Christ. For he is just who dies in his own righteousness (Eccles. 7), if after the truth of the Gospel he wishes to exercise legal shadows, and not to pursue what is justly just. Hence, according to the wisest Solomon, every man seems just to himself, when he is engaged in the law: to whom the Lord speaks in the Gospel: 'You are they who justify yourselves before men' (Luke 16:15). Which Paul, in fleeing, says: 'I am conscious of nothing, yet I am not justified in this' (2 Cor. 4:4). But the righteousness of God, of which Solomon speaks: Understand true righteousness. Therefore there is another righteousness which does not have truth, and this is true righteousness, about which it is said again in the Gospel: Blessed are those who hunger and thirst for righteousness (Matthew 5:6). Many prophets and righteous people desired to see it, and did not see it. But Abraham saw this righteousness and rejoiced, not following the dead letter, but the life-giving spirit. No wonder these things are said about men, since even the stars, compared to the justice of God, are not clean, and what perverse thing He has devised against His angels. If anyone, therefore, after the Gospel of Christ and the coming of the Son of God, observes the ceremonies of the pedagogue Law, let him hear the people confessing that all that righteousness is compared to the filthiest rag, to which even Esther compares her diadem, which was the emblem of royal power, which she wore not by choice, but by necessity: You know my necessity: for I detest the sign of my pride which is over my head in the days of my appearance: I abhor it like a menstrual cloth: nor do I wear it on my days of rest.

Commentary on Isaiah

Finally, just as our goodness with regard to the goodness above becomes like evil, so our righteousness compared with divine righteousness is like menstrual rags. This is considered to be so by Isaiah the prophet: “All our righteousnesses are like menstrual rags.” For although there is much of good works of the saints, nevertheless they are preoccupied with earthly endeavor and this holds them back and stops them from the contemplation of that higher good.

Conference 23:4

6–7

Some translators try to alter the meaning of this passage.… For it is not, they say, that the divine anger was the cause of their misdeeds, but that because they misbehaved, God was angry. For they are afraid lest God's anger be thought of as the effector of sins. I think it ought to be said that there is no condemning the divine anger, if those receiving it were insufficiently motivated to flee the attack of sin. As long as the Savior is pleased in us, let us flee sin and forcefully leave the filth of vices and with increase be crowned in spiritual success.… For God is the Lord of powers.… Just as the kind clemency from above shows us how to be strong and brave for the resistance of evil, by the same reason when we fall under divine wrath, it is necessary that we bow in servile fashion.

Commentary on Isaiah 5:6.64:6-7

It is hence that Isaiah laments bitterly, saying, And we all do fade as a leaf; and our iniquities like the wind have taken us away. And there is none that calleth upon Thy Name, that stirreth up himself to take hold of Thee. Now any of the righteous may sometimes be able to resist the visitations of a present judgment, by the merits of a derived innocency, but they have no power by their own goodness to rid mankind of the woes of the death to come. Therefore let the holy man bethink himself whereunto the human race has run out, let him cast his eye on the woes of eternal death, which it is plain that human righteousness can never withstand, let him see how frowardly man has offended, let him see how severely the wrath of the Creator is directed against man, and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after. ... For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstanding brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite; He gave examples of innocency that He took upon Him the punishment due to wickedness.

Morals on the Book of Job, Book 9.38

And as to the imperfection of their good deeds: "and we are all become as one unclean, and all our justices," because they are wrapped up in other sins: "if I be washed, as it were, with snow waters, and my hands shall shine ever clean, yet you shall plunge me in filth, and my garments shall abhor me" (Job 9:30-31).

And as to their punishment: "and we have all fallen," killed, or from our state of worthiness; "and our iniquities, like the wind, have taken us away," from our land: "against a leaf, that is carried away with the wind, you show your power" (Job 13:25).

1121. Note also on the words, "all our justices as the rag of a menstruous woman" (Isa 64:4), that a work of justice is defiled by filth, first, of mortal stain: "you have stained your glory" (Sir 47:20); second, of negligence committed: "cursed be he that doth the work of the Lord negligently" (Jer 48:10); third, of perverse intention: "if your eye scandalize you" (Matt 5:29); fourth, of rising pride, above: "the wind shall carry them all off" (Isa 57:13).

Commentary on Isaiah

“There is no one who calls on your name.” Since they worshiped the idols, they did not remember your name. “There is no one who bestirs himself to take hold of you.” They certainly put all their faith in the idols.

Commentary on Isaiah 64:7

(Verse 7) There is no one who calls upon your name, who rises and holds on to you. You have hidden your face from us and have afflicted us in the hand of our iniquity. LXX: And there is no one who calls upon your name and remembers to grasp you. For you have turned your face away from us and have delivered us because of our iniquities. Like leaves from the trees, we have flowed and the dry wind has scattered us, therefore no one was found who would call upon your name and rising from the ruin of their iniquities, would grasp or hold on to you, and would say with the bride: I have found him whom my soul sought: I will hold on to him, and I will not let him go (Song of Solomon 3:4). The wind is mentioned in the Scriptures in three ways; either in the magnitude of temptations, or in the perversity of doctrine, or simply as the wind, by which clouds gather and the air is forced into clouds. Concerning temptations, there is this Gospel passage: The rivers came, the winds blew, and they beat against that house, but it did not collapse, because it was founded on a solid rock (Matthew 7:27). Concerning the perversity of doctrine: So that we may no longer be tossed around by every wind of doctrine in the wickedness of men (Ephesians 4:14). On wind in general: And they could not sail, for the wind was contrary (Mark 6:48): not that this cannot be understood metaphorically, but only that it bears a resemblance to our present experience. For when the Lord turns his face away from us, we are thrown into the hand of our own wickedness, or we are delivered to temptations because of our sins. From this we learn that wickedness also has a hand, and all the sins that strongly desire to keep us tightly bound. And in the hand of the tongue is both death and life (Prov. XVIII); and the holy one prays: Let not the foot of pride come to me (Psal. XXXV, 12). But we, because the Lord has turned his face away from us, knowing that which is written: Everyone who calls upon the name of the Lord will be saved (Joel. II, 32), let us call upon his name and say: I have confessed my sin to you, and I have not covered up my iniquity. I said I will confess my iniquity to the Lord, and you forgave the impiety of my heart (Psal. XXXI, 56). And immediately we will have the Lord responding: I have blotted out your iniquities as a cloud, and your sins as a mist (Isaiah XLIV, 22), and we will say, Show us your face, and we shall be saved (Psalm LXXIX, 4): so that we may not be servants of sin, but servants of yours. For whoever commits sin is the servant of sin (John VIII).

Commentary on Isaiah

1118. He shows the need of the petitioner as to lack of help. And first, lack of human help: "there is none that calls upon" and "takes hold of you," with prayers: "I held him: and I will not let him go" (Song 3:4); second, lack of divine help: "you have hid your face," of your mercy, "and have crushed us in the hand," that is, the work, of our iniquity; according to what it says in Proverbs 18:21: "I will hide my face from them" (Deut 32:20).

Commentary on Isaiah

8–12

(Verse 8 and following) And now, Lord, you are our father, and we are clay; you are our potter, and all our works are the work of your hands. Do not be exceedingly angry, Lord, and do not remember our iniquity any longer. Look, your people are all of us. The city of your holy ones has become a desert; Zion has become a desert, Jerusalem is desolate. Our house of sanctification and glory, where our fathers praised you, has become a burning ruin, and all our desirable things have turned to ruins. Will you restrain yourself from punishing us, Lord, and be silent? Will you afflict us severely? - LXX: And now, Lord, you are our father; we are the clay, and you are our potter; we are all the work of your hand. Do not be exceedingly angry with us, Lord, and do not remember our sins forever. Look now, for we are all your people. Your holy city has become a wilderness, Zion has become a desolation, Jerusalem a curse. Our holy and glorious temple, where our ancestors praised you, has been burned with fire, and all that we treasured lies in ruins. And above all these things you have endured, O Lord. And you have remained silent and humbled us greatly. If we consider our own merits, we must despair. But if we consider your mercy, you who chastise every son whom you receive, we dare to pour forth prayers (Hebrews 12). For you are our father, who deemed to say: My firstborn son is Israel (Ezekiel 4:22). And although we are but clay and the work of your hands, and you are our creator; and not even a potter's vessel can answer why it was made thus or so: yet knowing that we are your children, we dare to say: Do not be angry, Lord, that is sufficient. We do not forbid anger, nor do we seek your patience beyond measure, through which we have stored up anger for ourselves on the day of wrath. But we beseech you, do not be excessively angry with us, do not remember the iniquity of our retaliation and vengeance at the time of our vengeance: but rather look upon your people, who were once called your people. And have mercy on the city of your sanctuary, in which your name has been invoked. This city is called Zion and Jerusalem, which the rushing of the river gladdens; and in which there was once a gazebo of virtues and contemplation of peace (Ps. 43). Moreover, your house, that is, the sanctuary of our sanctification and glory, in which our fathers praised you, has fallen into ruins and ashes, and has been destroyed by a raging fire, so that no victims are offered in it, no Passover is celebrated, nothing is done of the ceremonies that you commanded to be done, but all our desires have been turned into ruins. Therefore, since these things are so, O Lord, will you not restrain your mercy over them, and be silent to the blaspheming adversaries, and afflict and humble us, not in the usual manner, but excessively? All these things the Jews believe to have been accomplished in the times of the Assyrians and Babylonians. But according to what follows from the perspective of the Savior's person, I appeared to those who did not inquire. I was found by those who did not seek me (Isaiah 65:1); we refer everything to the time of Roman victory, which Josephus, the Jewish historian, explains in seven volumes, under the title of the Jewish Captivity, that is, περὶ ἁλώσεως. And it is superfluous to discuss these things in words, which are evident to the eyes, as all their desirable things have been turned into ruins, and the Temple, celebrated throughout the whole world, has become a dung heap in the new city, which was called Elia by its founder; and it has become a dwelling place for owls: and in vain they say every day in their synagogues: Over all these things, O Lord, you will sustain and afflict us, and you will greatly humble us. We can refer these things to the Church, or to the soul of a holy man, which can rightly be called a mirror and vision of peace, when the Father and the Son and the Holy Spirit dwell in it. But if, by our fault or the fault of the people, such a Zion is abandoned by the Lord, immediately the fire of ignited devilish arrows will become evident: for all who commit adultery are like a burning oven in their hearts. And with the coldness of chastity expelled, the flame of lust will rage in the temple of God, so that whatever was glorious and renowned in us before will fall, be destroyed, and perish. And let that which is said in the Psalms be fulfilled: They have burned your sanctuary with fire, they have profaned the tabernacle of your name on earth. Which only He can extinguish, from whose belly flow the rivers of living water.

Commentary on Isaiah

1119. "And now, O Lord." Here he sets out mercy. And concerning this, he does two things. First, he asks for mercy, assigning the reason: "you are our father": "as clay is in the hand of the potter, so are we in the hand of God" (Jer 18:6); "remember, I beseech you, that you have made me as the clay" (Job 10:9).

Commentary on Isaiah

The Lord gives to each person according to his deeds; against those who sin greatly and often he is very angry indeed, but he is angry in a mild way against those who do wrong in a few things and only for a short time. He has also said concerning the instruments of his wrath that are his punishments, “I was not all that angry, but they insisted on doing evil.” And they who charge themselves with transgressions make a loud cry to the merciful and compassionate Lord, “Do not be exceedingly angry with us.” For as he “judges with justice, strength and magnanimity, without extending his wrath from day to day,” he moderates his anger against those he judges, not counting up all their faults.

Commentary on Zechariah 2:192

They entreat God insistently concerning his removal from friendship with them. Since they had come to this situation through their many sins, they wove their prayers with great skill. For since they are unable to mollify the one who could save them with their own works and blameless lives, they now take another route. They ask him as the creator of his own work to be reasonable and sparing with those who were brought into being and life by him.… “We are not unaware that we have offended you; we confess that we showed ourselves to deserve judgment and acted savagely towards the Son.”

Commentary on Isaiah 5:6.64:8-9

And he offers the petition: "be not angry enough," that is, exceedingly, or according to what our merits demand: "remember not our former iniquities: let your mercies speedily prevent us" (Ps 79:8). Second, he sets out their misery: "behold, Lord, see we are all."

Commentary on Isaiah

10–11

"The city of your sanctuary" (sancti), that is, the sanctuary of the temple, namely, Jerusalem: "the enemy has put out his hand to all her desirable things" (Lam 1:10).

Commentary on Isaiah

11–12

We can correlate this “temple of our sanctification and our glory, in which our ancestors praised you,” with the church or to the soul of a holy person, which can rightly be called beautiful or a vision of peace, when the Father and the Son and the Holy Spirit dwell within it.

Commentary on Isaiah 17:37

11–12

If, however, Zion is abandoned by the Lord due to wickedness, either ours or the people’s, a conflagration of the devil’s fiery arrows will appear immediately. For all are adulterers, with hearts like burning ovens. With the frigidity of shame expelled, the flame of desire will rage in the temple of God, such that whatever within us that was once glorious and brilliant will corrupt, be destroyed and perish. Then what was said in the Psalms will be fulfilled: “They consumed your sanctuary with fire, they profaned the tabernacle of your name to the ground.” And this fire can be extinguished only by him from whose heart flows rivers of living water.

Commentary on Isaiah 17:37

11–12

The defendants speak of the damage in the soul and that they have been caught in their sins; they are like leaves blown about by every wind and, scattered all over, now remember the external misfortunes that came on them. And the destruction of Jerusalem is deplored along with the temple’s burning. For after the Savior’s crucifixion, these things were fulfilled.

Commentary on Isaiah 5:6.64:10-12

11–12

If we who bear the name of “your people,” he says, are unworthy of your goodwill, judge the city worthy to be spared by reason of its founder, for it has become a desert. And he makes mention of his name [David] in order to evoke mercy.… As for the passage, “the house, our sanctuary has become a curse,” the other translators have rendered this by “[it has gone] into disappearance.” However, the term “curse” offers just as well a meaning that is in accord with the misfortune suffered; for it is usual to say, “May you suffer what such a person suffered!” So the famous temple, the temple full of holiness, the temple praised by all, has been burned by the enemy’s fire, and it now only serves as a formula to curse those who mock.

Commentary on Isaiah 20:64.9-10

And he wonders at his patience: "will you refrain yourself, O Lord, upon these things?" "Why look you upon our iniquities?" (Hab 1:13).

Commentary on Isaiah