OT § 153

Now what ought we to learn before everything else, but to be silent that we may be able to speak? Lest my voice should condemn me before that of another acquits me, for it is written: "By your words you shall be condemned." What need is there, then, that you should hasten to undergo the danger of condemnation by speaking when you can be more safe by keeping silent? How many have I seen to fall into sin by speaking, but scarcely one by keeping silent; and so it is more difficult to know how to keep silent than how to speak … a person is wise, then, who knows how to keep silent. Lastly, the Wisdom of God said, "The Lord has given to me the tongue of learning, that I should know when it is good to speak." Justly, then, is one wise who has received of the Lord to know when he ought to speak. Wherefore the Scripture says well: "A wise person will keep silence until there is opportunity."

[Ministers] who sing thankful hymns say that they have been given a tongue of discipline; that is, they are able to speak in a trained manner and expound the divine mysteries without fault and are able to speak fittingly to those who need words of encouragement.… On us the sun of righteousness has arisen and has shed its light on our mind so that we are and are known as children of light and of the day. For we, having faith in Christ, are enriched with illumination from him; that is, we have our hearing enhanced and are thus enabled to hear.

"The Lord God has given me the tongue of the doctrine." These words refer to Christ as well, who preached his new doctrine to all the peoples. And therefore all the peoples listened to it and were converted.

(Chapter 50—Verse 4 and following) The Lord has given me a learned tongue, so that I may sustain with words the weary. He awakens me morning by morning, awakens my ear as a master. The Lord God has opened my ear; I do not resist, I do not turn back. I offered my body to the ones striking me, and my cheeks to those plucking my beard. I did not turn my face away from those reproaching and spitting. The Lord God is ((added by the Vulgate)) my helper, therefore I am not ashamed; therefore I set my face like flint, and I know that I will not be put to shame. LXX: The Lord gives me the tongue of instruction, so that I may know when it is necessary for me to speak a word. He has set me in the morning, and added an ear to listen; and the instruction of the Lord opens my ears. But I do not refuse or contradict. I have given my back to the lashes, and my cheeks to the slaps. But I have not turned my face away from the shame of spitting. And the Lord is my helper, therefore I am not ashamed: but I have set my face like a mighty rock, and I know that I will not be put to shame. The Jews, separating this chapter from the previous ones, want to refer it to Isaiah, who says he received a word from the Lord about how to sustain and call back the weary and wandering people to salvation. And, in the manner of little children who are instructed in the morning hours, let him hear what the Holy Spirit says. And [let it be known] that he did not contradict His command, but when the Lord asked, 'Whom shall I send, and who will go to this people?' he answered, 'Here I am, send me' (Isaiah 6:8). And because it has been said: 'Listen to the word of the Lord, princes of Sodom: listen attentively to the law of our God, people of Gomorrah' (Isaiah 1:18), he endured so much hardship, not only the insults of words, but also the pains of wounds. However, he was not terrified by the conscience of the commanding God; but according to what is said in Ezekiel: 'Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads, like adamant and flint I have made your face' (Ezekiel 3:8, 9), he crushed all their attacks. This they say, who by every means try to overturn the prophecies about Christ and distort them with a perverse interpretation, as if also these things were written about Isaiah, they could take away other testimonies about Christ that are so clear that they shed light on themselves for the eyes of everyone. Therefore, concerning the person of the Lord, in whom also the previous book ends, these things must also be mentioned: that, according to the arrangement of the assumed body, he was trained and acquired the language of learning, so that he would know when he should speak and when to be silent. Finally, he who was silent in his suffering now speaks through the Apostles and the men of the Apostolic age throughout the whole world. And it is a mark of great knowledge to give timely food to those under your care and to consider the individuality of your audience. Thus, the Apostle Paul, speaking by the testimony of his authorities, addresses those who do not accept the faith of the Prophets, saying: 'For we are indeed his offspring,' as some of your own poets have said, 'For we are indeed his offspring' (Acts 17:28), signifying Aratus. Again about the Comedian: Evil conversations corrupt good morals (1 Cor. XV, 33); and Epimenides' hexameter verse: Cretans are always liars, evil beasts, lazy gluttons (Titus I, 12). If they do not maintain the order and measure of the meters in translation, it should be known that in Greek they run with feet. However, he did this because he had learned the language of discipline, so that he would know when to speak a word. To this was added an ear through grace, which he did not have by nature: so that we understand that ears should not be received from the body, but from the mind, about which the Lord also spoke in the Gospel: He who has ears to hear, let him hear (Luke VIII, 8). The discipline and education that opened his ears, so that he might transmit the knowledge of the Father to us; who did not contradict him, but became obedient even unto death, and death on a cross (Philippians 2). So that he would offer his body or back to the blows; and his chest, capable of receiving the scourges of God, would not turn away from the blows. It is clear that he endured this from the minister of the chief priests: so that both the Jewish people and the priests would mock him. He who was struck and spat upon did not blush, but was led to the victim like a lamb; and like a sheep before the shearer, he did not open his mouth. But what the Son heard from the Father regarding the mystery of his assumed body, we learn more fully in the Gospel, where he himself says: And he who sent me, the Father, has given me a commandment, what I should say and what I should speak. And again: As I hear, I judge.

For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation's teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, "The Lord gives me a tongue, that I may know when I ought to speak." Again, when He said, "Thou art my God; be not far from me," He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom.

Christ our Master says this in a human way. For the rest, we find many statements of this kind in the divine Gospels: "And Jesus increased in age," it is said, "and wisdom and grace before God and before people." He calls youth "early"; thus, the prophet likewise taught this in a preceding passage. After having announced [Christ's] conception by the Virgin, he had added, "Before he [the child] shall know good or evil, he refuses evil, to choose the good." The Evangelist declares something similar: "And the child grew and became strong in spirit, filled with wisdom; and the grace of God was on him." As for the phrase "the instruction the Lord gives opens my ears," in my opinion, it is not pronounced regarding him but on the subject of the disciples who believed in [Christ], for he gives the name of "ears" to his hearers, that is, to those to whom he presents the divine words, that is, to those to whom he declared, as we learn it in reading the holy Gospels: "He who has ears to hear, let him hear!"

The Lord has given me. Here he gives himself as an example.

And first, as to the grace of the benefit he received, both as to eloquence: a learned tongue, that I should know how to uphold, with encouragements: your words have confirmed them that were staggering (Job 4:4); and as to wisdom: he wakens my ear, to listen, in the morning, from the beginning of my preaching, or from the beginning of his life, or because he was then alone to pray: I will meditate on you in the morning (Ps 62:7[63:6]).

The Lord God has opened my ear, to understand: I will hear what the Lord God will speak in me (Ps 84:9[85:8]); one is your master, Christ (Matt 23:10).

Second, he gives himself as an example as to obedience, setting out his perfect obedience: and I do not resist, but I receive and accept his inspiration; I have not gone back, from my good intention, above: woe to him that gainsays his maker (Isa 45:9).

Also, on the words, and I do not contradict (Isa 50:5), note that they contradict God,

who, first, are unfaithful to divine truth: in nowise contradict the truth (Eccl 4:30);

second, those who are impatient with divine correction: who contradict him, and has had peace? (Job 9:4);

third, those who are impenitent toward the divine goodness, above: they shall be as nothing, and the men shall perish that contradict thee (Isa 41:11);

fourth, those who are disobedient toward divine authority: your people are as they that contradict the priest (Hos 4:4).

And being by nature intangible, the Word yet said, "I gave my back to the stripes, and my cheeks to blows, and I hid not my face from shame and spitting." For what the human body of the Word suffered, this the Word, dwelling in the body, ascribed to himself, in order that we might be enabled to be partakers of God the Word. Truly it is a mystery that it was he who suffered, and yet suffered not. He suffered, because his own body suffered, and he was in it, which thus suffered. He suffered not, because the Word, being by nature God, is impassible. And while he, the incorporeal, was in the passible body, the Body had in it the impassible Word, which was destroying the infirmities inherent in the body.

Our Lord and Savior Jesus Christ comes before us, when he would show [people] how to suffer, who when he was struck bore it patiently, being reviled he reviled not again, when he suffered he threatened not, but he gave his back to the smiters and his cheeks to buffetings, and he turned not his face from spitting; and at last, he was willingly led to death, that we might behold in him the image of all that is virtuous and immortal, and that we, conducting ourselves after these examples, might truly tread on serpents and scorpions and on all the power of the enemy.

If you remain unruffled, you silence your insolent assailant by giving him a practical illustration of self-control. Were you struck? So also was the Lord. Were you spat on? The Lord also suffered this, for "he did not turn his face from the shame of the spittle." … You have not been condemned to death or crucified.

[This is] as though he were to say, "Though I knew beforehand that they would strike me, I did not even turn aside my cheek; for how could I have nerved my disciples to undergo death for the truth if I had been afraid?"

The Jews, separating this chapter from what has been said previously, wish to refer it to the person of Isaiah, in that he would say that he received the word from the Lord and how he put up with a lazy and wandering people and called them back to salvation, and in the manner of small children who are trained early in the morning, Isaiah recited what he heard from the Holy Spirit.… But these verses should be applied to the person of the Lord in which the older book is fulfilled, since according to the dispensation of the flesh that Christ assumed, he was trained and accepted the lash of discipline so that he would know when he ought to speak and when to keep quiet. And he who in his passion was silent, through the apostles and apostolic people speaks throughout the whole world.To Christ was added through the grace of the ear things that he did not have by nature, that we might understand that we ought to accept with the ears not of our body but of the mind.… The breast that contained God was beaten.… This discipline and training opened his ears that he was able to communicate the knowledge of the Father to us.… We learned more fully in the gospel that the Son, according to the flesh he took on, spoke the mystery that he had heard from the Father.

Now if God willed to accept and to lower Himself to such sufferings, dishonours, and humiliations, then no matter how much you humble yourself, you whose nature is mud and subject to death, you will never resemble your Lord [in this]. God for your sake humbled Himself, but you, for your own sake, do not humble yourself. You are proud and puffed up. God came and took up your burden to give you His rest, but you do not wish to endure labours and suffering. By your labours your wounds are healed.

This whole recital is taught by the holy Gospels. For the servant of the high priest gave [Christ] a blow on the cheek; some struck his face, saying, "Prophesy to us, Christ! Who is the one who struck you?" Others spat in his face; as for Pilate, he had him scourged and delivered him to be crucified. So, all this he predicts in the prophecy to teach of his own patience.

He also sets out the constancy of his obedience, that he did not abandon his obedience for any danger: I have given my body, that is, I exposed myself that I should suffer such things; or perhaps he literally suffered these things, but in Christ this was completely fulfilled (Matthew 26 and 27): I have given my dear soul into the hand of enemies (Jer 12:7).

And the Father was Christ's helper. For he did not allow or concede that his own Son should be completely shamed or overwhelmed. For they were punished, those who sought to take their punishment out on me as those who dare to fight with God.… For though being with us, he was the only-begotten Word of God. He put on an identical human likeness, by which reason alone he was believed to be of a nature with us. For every human being is subject to faults and sins, and no one alive is completely blameless. He alone in becoming man retained the divine dignity.… And being Word and God, his flesh was able to shoo away destruction. Thus, the Son became a man who was fit to be accepted by the Father. For all that human beings have is God-given. For the one God and Father, through him, undid the power of death through his resurrection from the dead.… He was the servant of God, who while being human was yet truly the Son of God and the Father. And to hear his voice means no transgression of the law but a confirming of the law through types and shadows discerning the truth which is Christ and the prophecies of him, as Paul notes. … His voice is the evangelical and divine preaching that calls us to the redemption that is through faith in Christ. He also calls us to a proper behavior that lives in a way that is, by far, more consistent than the way of the law. The law was given in the shadows. Faith was given in the bright and shining light.

For the railings, and insults, and reproaches and gibes inflicted by enemies and their plots are compared with a worn-out garment and moth-eaten wool when God says, "Do not fear the reproach of people, neither be afraid of their revilings, for they shall grow old as does a garment, and like moth-eaten wool so shall they be consumed." Therefore, let none of these things that are happening trouble [you], but stop asking for the aid of this or that person and running after shadows (for such are human alliances); persistently call on Jesus, whom [you serve] … and in a moment of time all these evils will be dissolved.

Third, he gives himself as example as to the trust which he had in God,

first, setting out his ready defense: the Lord God is my helper: the Lord is with me as a strong warrior (Jer 20:11);

second, the security of his trust: and I set my face as a most hard rock, that I might be moved by neither fear nor shame: I have made your face like an adamant and like flint (Ezek 3:9);

third, he assigns the reason for this security from the power of the one who helps him: he is near that justifies me, namely, God. Who will contend with me, with words; let us stand together: set me beside you, O Lord, and let any man's hand fight against me (Job 17:3); who is my adversary, with deeds. Who is he that shall condemn me, with false judgments: God is he that justifies: who is he that shall condemn? (Rom 8:33–34); again, he assigns the reason for this security from the weakness of those who attack him: lo, they shall all be destroyed as a garment, with old age, in which is signified natural defect, the moth, in which is signified the violent man: who am to be consumed as rottenness, and as a garment that is moth-eaten (Job 13:28); as if to say: from all these things, just as I, after the benefits I received, obey God and trust in him, so should you also.

(Verse 8, 9.) He is near who justifies me: who will contradict me? Let us stand together. Who is my adversary? Let him come near to me. Behold, the Lord God is my helper: who is he that will condemn me? Behold, all of them shall wear out like a garment, the moth shall eat them up. LXX: He is near who justifies me: who is he that will judge me, stand up against me together? And who is he that will enter into judgment with me? Let him come near to me. Behold, the Lord is my helper, who shall afflict me? Behold, all of you shall grow old like a garment, and like a moth shall eat you. If anyone, says He, thinks that I am justly addicted to the cross and have committed some sin, let him resist me. Who is there to be judged with me, so as not to be overcome by the power of my majesty, but by reason? However, he is judged with the Lord, not by the authority of the reigning, but by the comparison of virtues: just as the apostles judged the twelve tribes of Israel, and the Ninevites, and the queen of Sheba judged the people of the Jews. According to which sense, it is said to Jerusalem: Sodom is justified by you (Ezech. XVI, 52). Therefore, since no one can be justified in the presence of the Lord, all will grow old like a garment (Ps. CI). And what grows old is close to ruin. And it will consume them like a moth, it says. Clearly the conscience of sinners; and the zeal of the saved gentiles. About which it is said at the end of this volume: Their worm will not die. And in Micah against perverse princes: I will take away their goods like a moth devouring, and walking on the standard on the day of speculation (Micah VII, 4, sec. LXX). And in Proverbs: The moth of bones has understanding of the heart (Prov. XIV, 30, sec. LXX). For tinea, in this place Symmachus interpreted it as rust: while Aquila as worm.

Third, he assigns the reason for this security from the power of the one who helps him: he is near that justifies me, namely, God. Who will contend with me, with words; let us stand together: set me beside you, O Lord, and let any man's hand fight against me (Job 17:3); who is my adversary, with deeds.

There is a person who runs down birth, describing it as subject to decay and death, who forces things and suggests that the Savior was speaking about having children in saying that we should not store treasure on earth, where it grows rusty and moth-eaten. And [this person] is not ashamed to set alongside these the prophet's words: "You shall all grow old like clothes, and the moth will feed on you." We do not contradict Scripture. Our bodies are subject to decay and are naturally unstable. Perhaps he might be prophesying decay to his audience because they were sinners. The Savior was not speaking about having children. He was encouraging sharing of resources in those who wanted only to amass vast amounts of wealth rather than offer help to those in need.

Isaiah also gives the name "moth" to those who devour their conscience in their recklessness.… It might be said that the moths are their sins, which worm their way in among those they inhabit, like moths devouring clothing for food. An attitude that inclines toward having no fear is indicative of a people on their way to this kind of ruin, yet who think they are indestructible. But punishment also clearly awaits them. They will be utterly consumed by misfortune as by a moth.

"Behold, you will all like a garment grow old, and something like a worm will devour you." The parable is accurate, for the worm that comes from the clothes destroys them, and sin, which is born from us, ruins those who allow it to grow.

Who is he that shall condemn me, with false judgments: God is he that justifies: who is he that shall condemn? (Rom 8:33–34);

again, he assigns the reason for this security from the weakness of those who attack him: lo, they shall all be destroyed as a garment, with old age, in which is signified natural defect, the moth, in which is signified the violent man: who am to be consumed as rottenness, and as a garment that is moth-eaten (Job 13:28); as if to say: from all these things, just as I, after the benefits I received, obey God and trust in him, so should you also.

(Verse 10, 11.) Who among you fears the Lord, and listens to the voice of his servant? Who walks in darkness, and has no light? Let him trust in the name of the Lord, and rely on his God. LXX: Who among you fears the Lord, and listens to the voice of his servant? Who walks in darkness, and has no light? Let him trust in the name of the Lord, and rely on his God. You have struck me, you have spat on my face: yet I call my persecutors to repentance. For I do not desire the death of a sinner, but only that he should turn back and live (Ezek. 33). And I say: who among you fears the Lord, and listens to the voice of his servant or his child, that is, his Son? of whom one is assumed flesh, the other is of nature. And indeed, let us not think it is enough to fear the Lord, according to what is said in Proverbs: The fear of the Lord is the beginning of wisdom (Prov. 9:10). For perfect love casts out fear, because fear involves punishment. But whoever fears is not perfect in charity. But this fear is placed for timidity and caution; about which we read elsewhere: Blessed is the one who fears everything (Prov. 20), because of caution, that is, because of timidity: those who are commonly called timid in the religion of God. For the Lord protects their path; and guards the way of the timid. Regarding this fear it is written: The fear of the Lord conquers all things. And elsewhere: There is no lack for those who fear Him (Sirach 25:14; Psalm 34:10). Finally, after many steps of virtue, one arrives at this kind of fear of the Lord. For the divine word speaks in the person of a master and father, instructing the disciple and son: If you call upon wisdom and give your voice to understanding, and if you seek it like money and search for it like treasures, then you will understand the fear of the Lord, and you will find the knowledge of God (Prov. 2:3). This is the fear that preserves the souls of the holy ones intact, chaste, and pure, of which it is said, The fear of the Lord remains forever (Ps. 19:9). To whom the divine scriptures exhort us: Fear the Lord, and give him glory (Apoc. XIV, 7). Therefore, whoever fears the Lord in this way, let him listen to the voice of his servant or his child, who walked in darkness and had no light; who had no appearance or glory, but in the likeness of sinful flesh took on the form of a servant, that he might overcome sin in the flesh. Concerning this, it is said, let him hope in the name of the Lord, and rely on his God: so that whatever belongs to human frailty, may be strengthened and sustained by divine majesty. This is in accordance with the Hebrew. However, according to the Septuagint, it is said about sinners, who refused to obey the voice of His Son, and they walk in the darkness of error, and therefore they do not have light. For it was not possible for wisdom to enter into a perverse soul. They did not know or understand, and therefore they walk in darkness. For they did not do the works of the Lord and His commandments, nor did they sow righteousness for themselves, nor did they harvest the vine in order to kindle the light of knowledge for themselves. For whoever desires wisdom, let them keep the commandments, and the Lord will give it to them. Thus it is said to God: Your commandments are a light. And elsewhere: The commandment of the Lord is clear, enlightening the eyes (Ps. 19:9). And it is commanded to the wicked to trust in the Lord, and those who fall into sin rely on his help and support.

By the mouth of Isaiah also [God] has asked concerning him, "Who is there among you that hears God? Let him hear the voice of his Son." When, therefore, he here presents him with the words, "This is my beloved Son," this clause is of course understood, "who I have promised." For if he once promised and afterwards says, "This is he," it is suitable conduct for one who accomplishes his purpose that he should utter his voice in proof of the promise that he had formerly made; but unsuitable in one who is amenable to the retort, "Can you, indeed, have a right to say, 'This is my son,' concerning whom you have given us no previous information, any more than you have favored us with a revelation about your own prior existence?"

It is as a man that he calls himself "Servant," for "although he exists in the form of God, he has assumed the form of a servant." Likewise in the divine Gospel [Christ] says that he has received instruction as to what he should say and proclaim. "They walk in darkness, and there is no light for them." Although the light has risen, as for them, they have clung to the darkness. "Trust in the name of the Lord, and rely on God." [Isaiah] says, if you really put absolute and true hope in God, that will [serve to] sustain you and make you sure.

Who is there among you? Here he deduces salutary counsel from his own example.

And first, he sets out the counsel;

second, he sets out their contempt of this counsel: behold all you (Isa 50:11).

Now, he gives counsel that they should trust in God, and thus he does three things.

First, he seeks after the fittingness of trust, which is from fear and obedience: that fears the Lord, that hears the voice of his servant, Isaiah, or any other servant: who is the man that fears the Lord? (Ps 24[25]:12);

second, he shows the necessity of trust: that has walked in darkness, of error, or adversity: he who walks in the night, stumbles (John 11:10);

third, he sets out the counsel itself: let him hope in the name of the Lord, above: the remnant of Israel (Isa 10:20).

One light alone let us shun: that which is the offspring of the terrible fire. Let us not walk in the light of our own fire and in the very flame we have kindled. For I know of a cleansing fire that Christ came to send on the earth, and that he himself is anagogically called a fire. This Fire takes away whatever is material and of evil habit. This he desires to kindle with all speed, for he longs for speed in doing us good, since he gives us even coals of fire to help us. I know also a fire that is not cleansing but avenging; either that fire of Sodom, which he pours down on all sinners, mingled with brimstone and storms, or that which is prepared for the devil and his angels.

(Verse 11) Behold, all of you who kindle fire, girded with flames, walk in the light of your fire, and in the flames that you have kindled: it is made by my hand, you will sleep in sorrows. LXX: Behold, all of you who kindle fire, and strengthen the flame; walk in the light of your fire, and in the flame that you have kindled; these things have been made for you because of me. You will sleep in mourning. Exhortation is useless, and there is no hope of salvation after wicked deeds. All have turned aside, together they have become useless; there is none who does good, there is not even one (Psalm 14:3); all light their own fire and prepare their own torches. For they are like a bundle of dry grass, wood, straw, thorns, and thistles, which will be consumed by eternal fire. Hence it is also written in Proverbs: Fire thrives where there are many logs (Proverbs 26:20). But if a small spark can ignite a large material, how much destruction can a great flame cause? It is also said in the Letter to the Hebrews, concerning the land which produces thorns and thistles, that it is worthless, cursed, and its end is to be burned (Hebrews 6:8). Therefore, those who are girded with flames and surrounded, and have made the fire strong in themselves, are provoked to salvation, and it is said to them: Walk in the light of your fire; and in the flames that you have ignited, so that they may learn the power of God in punishment and suffering, and return to salvation. However, it signifies the devastation of the Jewish people, who were handed over to the Romans, and who continue to bear the yoke of captivity. For all these things have been done by the hand of Christ, and they will sleep in sadness and sorrow; because they did not want to receive the Son of God with either kindness or torment. He speaks to them, saying: Go into the eternal fire, which has been prepared for the devil and his angels (Matt. 25:41). This is also what the Apostle says: Wrath has come upon you to the end (1 Thess. 2:16). In this chapter, we learn that according to the quality of sin, each person kindles a fire for themselves. And just as in the same location, and if it can be said, in the same bed, some are healthy while others are burning with the heat of fever, feeling different torments due to the diversity of bodily fluids and phlegm: so the fire that is kindled by sinners has its material in sins and iniquity, of which it is written: Evil will burn like a fire, and like dry grass it will be consumed by fire (Isaiah 9:18).

If then this is the character of the body that rises from the dead, let us now see what is the meaning of the threatened "eternal fire." Now we find in the prophet Isaiah that the fire by which each person is punished is described as belonging to himself. For it says, "Walk in the light of your fire and in the flame which you have kindled for yourselves." These words seem to indicate that every sinner kindles for himself the flame of his own fire and is not plunged into a fire that has been previously kindled by someone else or that existed before him.

This "fire" is not "from the altar." The fire that is "from the altar" is the fire of the Lord. But that which is outside the altar is not of the Lord but is properly of each one who sins.… This fire is of those who have ignited it, just as it also was written in other places, "Walk in your fire and in the flame which you kindled for yourselves." But to Isaiah his own fire was not applied but the fire of the altar that "will cleanse his lips."

Behold all you. Here he sets out their contempt of this counsel, setting out three things.

First, their fault: you that kindle, by your sins, a fire, meriting it for yourselves, girded, as though bound by your sins, or ready for sin, above: and your strength shall be as the ashes of tow (Isa 1:31);

second, he sets out the punishment: walk in the light of your fire, as if to say: receive your punishment: the sinner has been caught in the works of his own hands (Ps 9:17[16]);

third, he sets out the power of the one who punishes: by my hand, namely, by the power of God; you shall sleep, in the sleep of death.

Note also on the words, you shall sleep in sorrows (Isa 50:11), that sinners are sorrowful in death:

first, because of the loss of bodily things: the rich man when he shall sleep shall take away nothing with him (Job 27:19);

second, because of the contradiction of their conscience: repenting, and groaning for anguish of spirit (Wis 5:3);

third, because of the despair of future glory: the crown is fallen from our head: woe to us, because we have sinned (Lam 5:16);

fourth, because of the fear of punishment: there were pains as of a woman in labor (Ps 47:7–8[48:6–7]).