OF OUR HOLY FATHER CYRIL, ARCHBISHOP OF ALEXANDRIA, COMMENTARY ON THE PROPHET ISAIAH. BOOK I. SIX ORATIONS.
PROOEMIUM.
A The discourse of the holy prophets is ever obscure, and filled with hidden meanings, and it brings forth for us the prediction of divine mysteries. For Christ is the end of the law and the prophets, as it is written. I affirm, however, that those who desire to make clear the breadth of these doctrines, so concise and enigmatic, must hasten to contemplate them with the eye of the mind; and most prudently, they must examine both the exact accuracy of the history and the interpretation of the spiritual sense, so that from every side there may result for those who read them a benefit, and the explanation of the matters under consideration may appear so complete that nothing is found to be lacking. I know, indeed, that some have already written upon these matters in the past, and have produced extensive discourses concerning them; and I think that this alone is sufficient to provide others with a not-unworthy excuse for hesitation, and to persuade them to choose to remain silent rather than to say nothing new in relation to what others have already spoken, but rather to repeat the same things and persist in the same observations. But since, even if this should happen to occur, there would be no harm at all, and since listeners may be confirmed in the truth through the agreement of many, I have resolved even now to shake off my leisure, believing that for the sake of B good things...
sweat and labor are better than the laziness of sleeping. I have not entirely despaired of being able at times to discover something new and varied, since God expands this path and way of reflection. For it is written: “Thy commandment is exceeding broad” (Ps. CXVII, 96).
B The blessed Isaiah therefore prophesied in the times of the reigns of Uzziah, and Jotham, and Ahaz, and Hezekiah. Come, let us call to mind the times of each, and let us recount briefly and concisely how each lived. For from this we shall see that the prophetic word is suitable and most appropriate to the events and the times themselves. Uzziah, therefore, who is also called Azariah, was a pious man, and he advanced in such amplitude and power that he subdued the nations bordering on Judea, and imposed tributes upon many, and brought them under his own scepter by necessity; he rebuilt cities, and took others, and joined them to the borders of the land of the Jews. But at length he suffered something human. For, overcome by this immoderate affluence and grandeur of glory, he became in a certain way high-minded, and being seized by the disease of pride, he set himself even against the divine law, inasmuch as he thought he should be adorned and crowned with the prerogatives of the divine priesthood. For he attempted to break into the temple of God, and to burn incense to God himself, and to perform the things prescribed in the law in a manner contrary to the law. And for this reason he was immediately struck with leprosy, and became most contemptible; for he who is held by the disease of leprosy is accursed according to the law.
After Uzziah, his son Jotham succeeded to the kingdom, a man indeed pious, yet he did not tear down the high places, but the Israelites still sacrificed to the works of their own hands, occupying the mountains and the hills, under the oak and the poplar and the shady tree, because it is a good shadow, as Hosea says (Osee IV, 15). C When Jotham was dead, Ahaz took up the scepter, a man most execrable, abhorring divine religion, and covered in every kind of wickedness. He closed the temple of God itself, and forbade them to worship the God of the universe with sacrifices according to the prescription of the law, and prohibited the feasts of the Jews that were celebrated according to custom, and having erected altars in every place in Jerusalem, he ordered them to adore things made by hand and to venerate the host of heaven; and moreover, he led his own children through the fire, that is, he burned them in sacrifice to impure demons, and, to speak concisely and at once, he wallowed in every kind of impiety.
After him reigned Hezekiah, a man pious and religious, an administrator of equity and goodness, a follower of every good thing, and a worker of the divine will. He commanded all things to be done and to be valid which were contrary to the prevarications of Ahaz, as one who opened the doors of the temple, and established that sacrifices and libations be offered to God, so that He might be honored with legal ministries; and indeed he also took care that the law of the Passover, long D interrupted, should be recalled and renewed; and he cut down the altars made by hand: the soothsayers and false
tὸν ἐπὶ τῷ Πάσχα νόμον ἀνανεώσασθαι ὁρᾶται. Καθεῖλε τεμένη, καὶ βωμούς, καὶ χειρόκμητα, γνώστας τε καὶ ψευδομάντεις, καὶ τὰς τῶν ἐπῳδῶν ἀγέλας ἠρεμεῖν ἐκέλευσε, καὶ ἦν ἀνὴρ ἀγαθὸς ἐν ὀφθαλμοῖς τοῦ Θεοῦ. Οὐκοῦν ἐπειδήπερ ἐν καιροῖς βασιλείας τῶν ἀρτίως ἡμῖν εἰρημένων, ποτὲ μὲν ὠξύνετο πρὸς ὀργὰς ὁ τῶν ὅλων Θεός, εἰδωλολατροῦντος τοῦ Ἰσραήλ· ποτὲ δὲ καὶ ἐμαλάσσετο πρὸς τὸ ἥμερον, μεταπλαττομένου πρὸς εὐσέβειαν διὰ τῆς τοῦ κρατοῦντος ἐπιεικείας· ταύτῃ τοι μέμικται τῆς προφητείας ὁ λόγος, καὶ πλείστην μὲν ὅσην ἔσθ' ὅτε ποιεῖται τὴν ἀπειλήν, ὡς δυσσεβοῦντος τοῦ Ἰσραήλ, ὑποσχέσεως δὲ τῆς ἐπ' ἀγαθοῖς εἰσκομίζει λόγον. Διαμέμνηται δὲ πανταχοῦ τῆς διὰ τοῦ Χριστοῦ λυτρώσεως, καὶ φησὶν ὅτι κατὰ καιροὺς μὲν ἔσται τῆς πρὸς Θεὸν οἰκειότητος ἀπόπεμπτος ὁ Ἰσραήλ, εἰσδεχθήσεται δὲ τῶν ἐθνῶν ἡ πληθὺς δικαιουμένη διὰ τῆς πίστεως τῆς ἐν Χριστῷ. Ὥστε μοι δοκεῖ στεφανοῦν εὖ μάλα τὸν μακάριον προφήτην Ἠσαΐαν, οὐχὶ τῇ τῆς προφητείας χάριτι μόνῃ, ἀλλὰ γὰρ καὶ τοῖς ἀποστολικοῖς αὐχήμασιν. Ἐν ταὐτῷ γάρ ἐστιν προφήτης τε ἅμα, καὶ ἀπόστολος, καὶ τῆς τῶν εὐαγγελικῶν κηρυγμάτων λαμπρότητος οὐκ ἠμοιρηκότας τοὺς τῆς ἑαυτοῦ συγγραφῆς ποιήσεται λόγους.
ΛΟΓΟΣ Α'
A Ὅρασις ἣν εἶδεν Ἠσαΐας υἱὸς Ἀμώς, ἣν εἶδε κατὰ τῆς Ἰουδαίας, καὶ κατὰ Ἱερουσαλὴμ ἐν βασιλείᾳ Οὐζίου, καὶ Ἰωάθαμ, καὶ Ἄχαζ, καὶ Ἐζεκίου οἱ ἐβασίλευσαν τῆς Ἰουδαίας.
Οὐκ ἂν οἶμαι διαψεύσαιτό τις ἐκεῖνο εἰπὼν περὶ τῶν ἁγίων προφητῶν, ὡς οὐ μόνην ἐδέχοντο τῶν ἐσομένων τὴν γνῶσιν, καταλαμπρύνοντος τὸ χρῆμα αὐτοῖς τοῦ ἁγίου Πνεύματος, καὶ ἐνηχοῦντος εἰς νοῦν, ἀλλὰ γὰρ καὶ αὐτῶν ἔσθ' ὅτε τῶν πραγμάτων εἰπὼν ὅτι ἐγίνοντο θεωροί. B Ἔοικε τοίνυν ὁ μακάριος προφήτης Ἠσαΐας τοῖς τῆς διανοίας ὄμμασι τὰ κατὰ καιροὺς ἐσόμενα κατὰ τῆς Ἰουδαίας τεθεᾶσθαι πάθη, τοῦτο μὲν τὰς τῶν πολεμίων φάλαγγας καταδραμούσας τὴν γῆν, τοῦτο δὲ τὰς πόλεις ἠρημωμένας, καὶ οἴκους ἐμπιπραμένους, καὶ ὅσα τοῖς τοῦ πολέμου νόμοις πράττεται παρ' ἐχθρῶν· ταύτῃ τοι προγέγραπται τῆς προφητείας· «Ὅρασις ἣν εἶδεν Ἠσαΐας υἱὸς Ἀμώς, κατὰ τῆς Ἰουδαίας καὶ κατὰ Ἱερουσαλήμ.» Ἐπισημαίνεται δὲ χρησίμως τοὺς τῶν βασιλέων καιρούς, ἵνα φαίνηται Θεὸς προσφόρως τοῖς ἑκάστου τρόποις τὰ ἐν τῷ προφήτῃ λαλῶν.
«Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν, Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν.»
C Τί τὸ χρῆμα, τίς ὁ λόγος, καὶ τί ἂν βούλοιτο δηλοῦν περιαθρεῖν ἀναγκαῖον. Διαμαρτύρεται γὰρ ὥσπερ οὐρανόν τε καὶ γῆν ὁ μακάριος προφήτης, καὶ τοῦτο πράττων οὐκ ἀθεεί, πλὴν οὐκ ἰδίους, Θεοῦ δὲ μᾶλλον εἶναι τοὺς λόγους φησίν. Ὅτι πάντη τε καὶ πάντως πρὸς πέρας ἐκβήσονται διὰ τούτου σημαίνων, καὶ τοῖς τοῦ παθεῖν δείμασι καταπτοῶν τοὺς ἀκροωμένους. Ἀμήχανον γὰρ ψευδοεπῆσαι Θεόν· ὁμοῦ δὲ κἀκεῖνο, καθάπερ ἐγᾦμαι, κατασκευάζων. Ἐπειδὴ γὰρ ἔμελλεν τὰς κατὰ τῆς Ἰουδαίας
Ἰουδαίας A Ἱερουσαλήμ προαγορεύσεις ποιεῖσθαι, καὶ τὰ λόγου παντὸς ἐπέκεινα προκαταμηνύσειν πάθη, καὶ τὰς ἀνηκέστους συμφοράς, οὐκ ἠγνόησεν ὅτι πάντη τε καὶ πάντως ἀκονηθήσονται πρὸς ὀργὰς οἱ πρὸς οὓς ὁ λόγος. Κύριον τοίνυν τὰ τοιάδε πρὸς αὐτοὺς λαλῆσαι φησιν, τὸν τῶν ἀνοσίων θυμὸν εὐτεχνέστατα διωθούμενος, καὶ οἷον ἐκδυσωπῶν τὰς ἀδίκους ὀργάς. Εἰ γὰρ παρελήφθη μεσίτης καὶ διάκονος, καὶ τοὺς ἄνωθεν καὶ παρὰ Θεοῦ διαπορθμεύοι λόγους, πῶς ἂν ἐπ' αὐτῷ δικαίως ὀργίζοιτό τις; μᾶλλον δὲ, πῶς οὐχὶ κατὰ Θεοῦ τοῦ λελαληκότος τὰ ἐξ ὀργῆς γένοιτ' ἂν δυσεβῆ τολμήματα. Διαμαρτύρεται τοίνυν σφόδρα εἰκότως οὐρανόν τε καὶ γῆν; Ἐπειδὴ γὰρ ἔμελλε τὰς κατὰ τοῦ Ἰσραὴλ ποιεῖσθαι μομφὰς, καὶ ἀγγέλους εἰδέναι βούλεται τοὺς κατ' οὐρανὸν, καὶ αὐτὴν δὲ τὴν σύμπασαν γῆν, τῆς ἐκείνου δυσσεβείας τοὺς τρόπους, ἵνα μή τις οἴηται κεκινῆσθαι μάτην ἢ καὶ προαλῶσι ἐπὶ μικροῖς τε καὶ εὐτελεστάτοις πταίσμασιν, ἀπόβλητον ποιεῖσθαι τὴν ἠγαπημένον, καὶ εἰς κλῆρον αὐτῷ τεθέντα λαὸν, καὶ τὸ πάλαι διὰ πολλῆς ἄγαν ἰσχύος, τῆς τῶν Αἰγυπτίων πλεονεξίας ἐξῃρημένον. Ἠλέησε μὲν γὰρ ὡς ἀδικούμενον παρά τε τὸ εἰκὸς, καὶ τὴν τοῖς πατράσι πρέπουσάν τε καὶ ἐνοῦσαν εὐγένειαν, ἀβουλήτῳ θητεία κατηχθισμένους. Ἐπειδὴ δὲ ἀντέπραττον οἱ πλεονεκτήσαντες, ἐκολάζοντο πικρῶς, πάντα τρόπον αὐτοῖς αἰκίας ἐπιῤῥιπτοῦντος Θεοῦ. Ὥσπερ τοίνυν ἐπισημοτάτη γέγονεν ἡ πρόσληψις τοῖς ἐξ Ἰσραήλ, οὕτω βούλεται καὶ τὸν τῆς ἀποβολῆς μὴ ἀγνοεῖσθαι τρόπον. Εἰ δὲ δὴ βούλοιντό τινες καὶ αὐτὰ καλεῖσθαι τὰ στοιχεῖα διὰ τῆς τοῦ προφήτου φωνῆς, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος λόγου τῶν ἐννοιῶν ἡ δύναμις, ἐκεῖνο διεσκεμμένοις. B Ἐλυτροῦτο μὲν γὰρ, ὡς ἔφην, τῆς Αἰγυπτίων ἀνοσιότητος διὰ Μωσέως ὁ Ἰσραήλ. Ἐπειδὴ δὲ τοῖς τοῦ Θεοῦ νεύμασιν ἀνοσίως ἀντανιστάμενος ἔφασκεν ὁ Φαραώ, Οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἀποστελῶ, συνωπλίζετο τῷ ἰδίῳ δεσπότῃ κατὰ τῶν ἀπεχθούντων ἡ κτίσις. Ἄνωθεν μὲν γὰρ καὶ ἐξ οὐρανοῦ πλεῖστά τε ὅσα καὶ περιφανῆ γεγόνασι σημεῖα, πλεῖστα δὲ ὁμοίως καὶ οὐκ ἀθαύμαστα ἐν αὐτῇ τῇ γῇ. Ὁ μὲν γὰρ οὐρανὸς καθίει τὴν χάλαζαν, ἡ δὲ γῆ βατράχους ἐξέῤῥιψε, καθὰ γέγραπται· καὶ τὸ μὲν ὕδωρ εἰς αἷμα μετεσκευάζετο, αἰθάλης δὲ καμιναίας κατασκιδναμένης, καὶ τὸν ἀέρα θολούσης, ἕλκη καὶ φλυκτίδες ἀναζέουσαι ἐν τοῖς πάντων συνέβαινε σώμασιν. Ὡς οὖν καὶ αὐτῶν τῶν στοιχείων μονονουχὶ μάτην ἐπὶ τοῖς λελυτρωμένοις πεπονηκότων, «Ἄκουε, οὐρανέ, φησὶν, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν.» Προσβαλοῦμεν δὲ καὶ ἑτέρως ταῖς τῶν προκειμένων ἐννοίαις. C Ἀτιμήσαντες μὲν γὰρ τὴν διὰ νόμου παίδευσιν οἱ ἐξ Ἰσραὴλ, καὶ τῶν σωτηρίων μαθημάτων ὀλιγωρήσαντες τὸν ἕνα τε καὶ φύσει καταλελοιπότες Θεὸν τοῖς ἀκαθάρτοις δαίμοσιν τὰς θεραπείας προσήγον ἐν ὄρεσι καὶ βουνοῖς, καὶ ἐν ταῖς εὐδενδροτάταις φάραγξιν τεθυμιάκασί τε καὶ προσεκυνήκασι τοῖς ἔργοις τῶν ἰδίων χειρῶν. Καὶ ἠγανάκτει μὲν ἐπὶ τούτοις, καὶ μάλα εἰκότως, ὁ τῶν ὅλων Θεός, ἔφη δὲ πρὸς ἕνα τῶν ἁγίων προφητῶν·
προφητῶν· A «Ἀνάστηθι καὶ κρίθητι πρὸς τὰ ὄρη, καὶ ἀκουσάτω B οἱ βουνοὶ τὴν φωνήν σου. Ἀκούσατε, βουνοί, τὴν κρίσιν τοῦ Κυρίου, καὶ αἱ φάραγγες, θεμέλια τῆς γῆς, ὅτι κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ, καὶ μετὰ τοῦ Ἰσραὴλ διελεγχθήσεται.» Καὶ οὔτι που φαμὲν ὅτι πρός γε τὰ ὄρη καὶ τοὺς βουνοὺς γέγονεν ἡ κρίσις τῷ Κυρίῳ διὰ τῆς τοῦ προφήτου φωνῆς, ἐδικάζετο δὲ μᾶλλον τῷ πρὸς αὐτὴν τὴν ἀσέβειαν τοῦ Ἰσραὴλ τοῖς ἐν τοῖς ὄρεσι καὶ βουνοῖς καὶ νάπαις. Ἠλέγχετο γὰρ ἀμετρίως δεδυσσεβηκώς, καὶ βωμοὺς καὶ τεμένη κατασκευάσας ἐκεῖ τοῖς ἀκαθάρτοις δαίμοσιν. Οὐκοῦν ἐπειδήπερ οἱ ἐξ Ἰσραὴλ τῆς εἰς Θεὸν αἰδοῦς ἀλογήσαντες προσεκύνησαν τῇ στρατιᾷ τοῦ οὐρανοῦ, ἡλίῳ τε φημὶ καὶ σελήνῃ, δεχόμενοι δὲ καὶ τὴν ἐκ γῆς ὕλην, ξύλα τέ φημι καὶ λίθους, ἐποίησαν ἑαυτοῖς εἴδωλα κατὰ τὸ ἑκάστῳ δοκοῦν, οἰκονομώτατα λίαν τὴν ἐν τούτοις αὐτῶν ἀσέβειαν ὑπαινίττεται, καὶ οἷον εἰς ἔλεγχον καὶ ἀπόδειξιν οὐρανόν τε καὶ γῆν εἰς μέσον ὥσπερ παρακομίζει λέγων, «Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν.»
Καὶ καθ' ἕτερον δὲ τρόπον, πολλοὺς εἶναι φαμὲν τοὺς πατέρας ἐν οὐρανῷ, τοὺς πνευματικοὺς δῆλον ὅτι· πολλοὺς δὲ ὁμοίως καὶ ἐπὶ τῆς γῆς, τοῦτο μὲν σαρκικούς, τοῦτο δὲ πνευματικούς. Ἀλλὰ τούτοις μὲν ἅπασι τοῖς πατράσι τοῖς ἄνω τε καὶ κάτω παρὰ τῶν ὑπὸ χεῖρα τέκνων προσάγονται τιμαί. Χαίρουσι δὲ λίαν οἱ τετιμημένοι, καὶ οὐδεὶς ἐστιν ἐν αὐτοῖς, ὃς οὐ πάντῃ τε καὶ πάντως ποιεῖται δυσφόρητον τὸ ἀχαριστεῖσθαι παρὰ τῶν τέκνων. Ὁ δὴ πεπονθὼς ὁ τῶν ὅλων Θεός, τούς τε ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς πατέρας διαμαρτύρεται λέγων· «Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν.» Εἰσδεχθεὶς γὰρ ὁ Ἰσραὴλ διὰ τῆς χάριτος, καὶ τῆς τοῖς τέκνοις πρεπούσης ἠξιωμένος φειδοῦς, γεγεννῆσθαι λέγεται παρὰ Θεοῦ, τῆς ἀληθοῦς καὶ πνευματικῆς ἀναγεννήσεως ἐφ' ἡμῖν ἐκπεπερασμένης. Διὰ πίστεως δὲ δῆλον ὅτι τῆς ἐν Χριστῷ· γεγεννήμεθα γὰρ ἐξ ὕδατος καὶ πνεύματος, καὶ δέδοται μὲν τοῖς ἀρχαιοτέροις πνεῦμα δουλείας, εἰ καὶ πρωτότοκος ἦν καὶ ὠνόμασται λαός. Ἡμῖν δὲ, τῆς υἱοθεσίας ὄνομά τε καὶ πνεῦμα, κεχάρισται ὁ Θεός. «Ὅτι γάρ ἐστε,» φησίν, «υἱοί, ἐξαπέστειλεν ὁ Θεὸς τὸ πνεῦμα τοῦ Υἱοῦ αὐτοῦ, εἰς τὰς καρδίας ὑμῶν, κράζον· Ἀββὰ ὁ πατήρ.» Γεγέννηκα γάρ, φησίν, υἱοὺς, καὶ οὐ διὰ τοῦτο μόνον, ἀλλὰ γὰρ καὶ ὕψωσα, τοῦτ' ἔστιν, ἀνέθρεψα. Τοῦτο γὰρ ἡ τῶν ἑτέρων μηνυτῶν ἐπίδοσις ἔχει. Λελυτρωμένος γὰρ ὁ Ἰσραήλ, οὐκ ἀνεπικούρητος ἦν μετὰ τοῦτο, καὶ ἀγάπης ἔρημος τῆς παρὰ Θεοῦ. Τέθραπτο γὰρ καθάπερ τις υἱὸς ἐκ φιλόπαιδος ἀληθῶς καὶ φιλοστοργωτάτου πατρός, «Ἄρτον γὰρ οὐρανοῦ,» φησίν, «ἔδωκεν αὐτοῖς, ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος.» Ἐτρέφετο δὲ ἑτέρως καὶ εἰς εὐεξίαν πνευματικὴν διὰ τῆς ἐννόμως σοφίας καὶ προφητικῶν παιδευμάτων, ἀποκομιζόντων ἀστείως εἰς ἐπίγνωσιν ἀληθείας, τοῦτ' ἔστι Χριστοῦ. Γράφει γοῦν ὁ Παῦλος, «Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν.»
Χριστόν.» A But he rejected Him who begat him. And what could the manner of this rejection be? For he turned aside to the desire of worshiping those who are not gods by nature, and he fell sick in another way as well, with much that is headstrong, and that which is still further beyond these into absurdity, in that he did not even imitate the goodwill of the irrational animals, which they might have toward their masters. Therefore He says: "The ox knows his owner, and the ass his master's crib; but Israel does not know me, and the people does not understand me." For if a man should buy an ox, he will certainly have it for the most useful tasks of husbandry, whether he wants to plow the land, or to thresh on the threshing floor, and to separate the chaff from the wheat. And if someone also buys an ass, he too is called by natural impulses to obedience, and he makes his subjection as a sort of recompense for those things that lie in the manger for him. For he carries a burden willingly, and becomes a companion and participant in his master's labor. But these things are so in these cases. Whereas wise Israel, instructed in the pedagogy of the Law, so that he might understand what is in accordance with the fact, taught by the majesty of God through many and admirable signs, proves himself inferior to the ass and the ox, and, surpassed by brutes in gentleness and honesty, knew not the Lord. B Rightly, indeed, did He say: "He knew not, he understood not." For although, as I said, he had learned the glory and majesty of God, yet because he had fallen into a certain unbridled perversity, he was for that reason not unlike him who had not known. For if this were not truly so, he would by no means have said to wood: "You are my God," and to a stone: "You have begotten me." Whence, He says: "The heaven was astonished at this, and shuddered exceedingly, says the Lord. For my people have committed two evil things: they have forsaken me, the fountain of living water, and have hewn out for themselves broken cisterns, which will not be able to hold water." Yet it would be fitting for Christ Himself also to say regarding them: "But Israel does not know me, and my people does not understand." For the ancient redemption also took place through Him. And the Law was set until the time of reformation, as it is written. But since it was impossible for the shadow to justify us, the only-begotten Word of God appeared to us in the flesh, that He might justify by faith those approaching Him, and deliver them from death and sin. C But Israel did not understand Him, even though He said clearly: "Amen, amen, I say to you, he who hears my word and believes Him who sent me, has eternal life, and does not come into judgment, but has passed from death to life." D "Woe, sinful nation, a people full of sins, a wicked seed, lawless children; you have forsaken the Lord, and provoked the Holy One of Israel to anger." Having very well proclaimed the manner of the rejection, and having demonstrated the magnitude of the irrationality residing in them, He straightway transfers the discourse partly to the proclamation of their misery, and partly to their terrifying. For it is fitting, I think, for the prophetic person above all to almost lament them, and out of excessive zeal for piety to rise up and say: Woe to the wicked nation, to the people burdened with vices, se-
ed and lawless children. A It follows entirely for those who wish to reject me, the Giver of all good things to us, God, that they must have sin that cannot be washed away, and be burdened with terrible, inescapable accusations. For rejection always in some way brings about the disease of defection and apostasy, a migration into every kind of foulness. And this is why he immediately added, "You have forsaken the Lord." He calls them a "wicked seed," not as if they were such by nature or were created as such, but because from wicked fathers they have become wicked children, according to the voice of John; for he spoke to those very scribes and Pharisees coming to the baptism of repentance: "Brood of vipers." B For the first fathers, from the beginning, were admittedly holy, but those who followed them were most wicked. Being nurtured, therefore, in the customs of their fathers, and emulating ancestral impiety, he not undeservedly called them a wicked seed. For they have forsaken the Lord, and they did not cease from provoking the Holy One of Israel, that is, Christ. For they did not understand the mystery concerning Him. And therefore, they have remained in the fullness of their own sins. And this is what Christ also said to them: "Amen, amen, I say to you, if you do not believe that I am, you shall die in your sins." Israel, then, is full of sins, and has arrived at such a degree of worthlessness that it is proper for him to be punished. For they, too, have filled up the measure of their own fathers, according to the voice of the Savior. For God tolerates the contempt of transgressors up to a certain time and measure; but when they have already reached the fullness and maturity of sin known and perceived by Him, He inflicts punishment, and punishes the disobedient in proportion to their offenses. C And so the prophet Zechariah, having observed a measure, asked the blessed angel what this measure was that was going forth. And he said to him, "This is their iniquity in all the earth." Israel, therefore, remained with an indelible sin, and did not wish to receive the purification through Christ; nay, rather, he even forsook Him, both by not accepting the faith which is in Him, and in addition to this, by saying, "Away, away, crucify him," and, "We have no king but Caesar."
"Why should you still be struck, adding to your iniquity? Every head is for pain, and every heart for grief; D from the feet even to the head, there is no soundness in them, neither wound, nor bruise, nor festering sore; there is no poultice to apply, nor oil, nor bandages."
He speaks as if the Jewish society were one body, of the wicked, I say, both the great and those of middle rank. He seems to call the head the one adorned with the prerogatives of the kingdom, but the heart the holy and chosen tribe, that is, the Levitical one, as being instructed in the law and bearing the care of the whole body. "For the lips of the priest," he says, "shall guard judgment, and they shall seek the law from his mouth."
A He says that those in the "feet" are they who are in the lowest place, and who possess, as it were, the bottom-most rank among the people. Since, therefore, the land of the Jews had already endured an untolerable calamity—ravaged at one time by the Babylonians, at another by the neighboring nations—and was destined to be burned by the hands of the Romans because of its impiety toward Christ; and since the kingdom among them was to be overturned (for those of another race had subdued them), and the works of the priesthood among them were to cease, with sacrifices overthrown, the temple razed, and no altars remaining—nor any priesthood, nor declarations, according to the voice of the prophet—on this account He says: "Why should you be stricken anymore, adding rebellion?" B He says that every kind of wrath and torment from God has been inflicted upon you, as He demanded fearful and successive punishments, one upon another; yet you are no less contemptuous and foster-children of iniquity. "Why then should you be stricken anymore?" What measure of torment will be sufficient for your amendment? And, in short, what bitterness, what calamity could be brought upon you that has not already occurred? "Every head is in pain, and every heart in sorrow, from the feet to the head." For those who possessed royal dignity have suffered not moderately, being unable to withstand the assaults of the enemies. The priests were also affected with grief, and afflicted because of their sacrifices, as I said, having been done away with. The "feet" were also smitten—that is, the ones who were at the extreme end and below. This, partly by being consumed by the swords of the enemy, partly by being worn down by famine and barrenness, and brought to the test of extreme misery. C Therefore He says, "There is no plaster to apply, nor oil, nor bandages." For when certain wounds are proportionate to the human body, and the damage affects only one member, then the contrivances of those who know how to heal are useful—such as a plaster, and bandages, and the anointing of oil, relaxing the parts that are tense. But when the whole body is sick and is corrupting itself, what mode of healing can benefit it? For the magnitude of the disease utterly defeats the power of any medical aid. The multitude of the Jews, therefore, having fallen into wounds and suffering intolerably from the things born of wrath, perished utterly, with no means helping them. Wherefore the divine prophets also used to say: "We have treated Babylon, and she is not healed; we have left her." D For to Babylon is the city of the nations likened; although it was called a holy city, it was compared to her, most of all because of its impiety toward Christ, and because they filled it with things made by hands, so that in no way did it depart from the custom and institution of Babylon, which is also called the city of carved images.
VERS. 7. *Your land is desolate, your cities are burned with fire; your land, strangers devour it before you. And it is desolate, destroyed by alien peoples.*
What seemed somewhat more obscure than it ought to have been stated, He now makes plain and open. For what does this mean, "There is no plaster to apply, nor oil, nor bandages"?
A He interprets clearly that their land has been laid waste, saying that their cities have been burned, and that they have fallen under the power of enemies, and to such an extent that they were almost rooted up from their very foundations. Many times, indeed, it happened that Judea was captured by the Assyrians and Egyptians, by the Syrians and Moabites, by the Idumeans and by those called Philistines, or Palestinians. But having suffered only slightly, and having fallen into calamities that were sometimes moderate, it rose up again with God assisting, and He himself also striking the one who had struck it. But it perished totally after the cross of the Savior, when Vespasian and Titus ravaged it. For then it came to pass that cities were burned, the entire region was rendered empty of inhabitants and desolate, and fell into the hands of the conquerors; and what is most miserable of all, in their very sight—being present, that is, watching and grieving—the land was subject to others, and in a way eaten away and consumed. For to hear of it while absent might perhaps have caused them a bearable grief; but to see it while present, and then to be able to offer no help, and to groan over the necessary calamities, is something altogether insufferable and truly very grievous. B Therefore, we must not provoke the Holy One of Israel, lest we fall into visible and invisible enemies who bring us down into shameful passions, and overthrow every fortress of the mind that is in us, so as to graze upon the wretched soul in a way, and consume all its fruits, so that it is found to be like a dry and ignoble and thorny land, whose end is for burning, according to the word of blessed Paul.
VERS. 8. *The daughter of Sion shall be left as a booth in a vineyard, and as a lodge in a garden of cucumbers, as a besieged city.*
A miserable thing indeed; for who would not be worthy of lament and wailing? For that which was formerly a daughter, and honored by such a title, and living as it were under God, a most affectionate Father, and being, so to speak, inebriated by His mercy and love, and crowned by Him with the most noble lot, by which it subjugated enemies, and was filled and surrounded by an innumerable multitude of inhabitants—that most blessed and renowned C Sion, that is to say, Jerusalem—shall, He says, be left. That is to say, it will be desolate. And it shall remain exposed, stripped both of the power of the Savior and of its inhabitants. And it shall be left in such a way, as a booth in a vineyard, and as a lodge in a cucumber patch, and as a besieged city. For those who are appointed as guards of vineyards, while the clusters of grapes are still flourishing, take the greatest possible care, and they defy the robbers who want to pick them, and they drive away the kinds of wild beasts. It is the custom to do this also for the watchers, or rather the masters, of the cucumber patches. But when the clusters have been gathered in and trodden, and the produce has been removed from the cucumber patches, the diligence of the watchmen is later relaxed; and they, abandoning their shelters, grant free power of incursion to those who wish...
to meddle with the remainder. The prophetic word teaches us that something of this sort also befell the wretched Zion. For while she still possessed the fruits of righteousness, God deemed her worthy of safety, protection, and every mercy. For He said: “I will be unto her, saith the Lord, a wall of fire round about, and I will be glory in the midst of her.” A For the blessed David also sings: “Behold, He shall not slumber nor sleep, who keeps Israel.” But since, although Israel had become the vineyard of the Lord of Sabaoth, it was hedged about and deemed worthy of a fence, yet it brought forth thorns, it was handed over by God to the oppressors; for He says: “I will take away the fence thereof, and it shall be for plunder; and I will tear down the wall thereof, and it shall be for trampling, and I will abandon my vineyard; and it shall not be pruned, nor shall it be dug.” Therefore, a boar from the forest ravaged it, and a wild ass grazed upon it; and that God abandoned the vineyard and left it behind, the Savior teaches, saying: “Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.” B And through the voice of the prophet He cried out this beforehand, saying: “I have abandoned my house, I have left my heritage; I have given the soul that I love into the hands of her enemies. My heritage has become unto me as a lion in the forest; it has lifted up its voice against me; therefore I have hated it.” Josephus, too, who recounted the tragedies of the evils in the land of the Jews, mentions somewhere that when Jerusalem was about to be captured, the priests heard in the temple a voice, as it were of angels crying out in it: “Let us depart from hence.” But that during the siege of a city, a way of flight is sought by all who are in it, who can doubt? From this one can infer what the evils of the Jewish land were. For to those besieged, it seemed most desirable only to be able to save their own lives. But of their home and possessions, or even of the city itself, there was no concern for them at all. C Furthermore, it should be known that the human soul is abandoned by God in many ways: if it does not choose to correct what has been prescribed, and to bow its neck to the commandments of the Master, and to bring forth the fruits of piety. For if any one of us has been upright from the beginning, if he has been named a son or daughter of God, if he has even become a Sion—that is, a watchtower—that is, possessing a lofty intellect and a most pure mind, and one capable of viewing mysteries; and then if he is seen doing what is not lawful, and provoking the Holy One of Israel: he shall be abandoned by Him, and like an unguarded vineyard, he shall be handed over to Satan and to the passions of the flesh, and he shall be shown to be destitute of all virtue, and naked of the adornments of a good way of life and conduct, and laden with every evil. D Verse 9. And unless the Lord of Sabaoth had left us
A a seed, we should have been as Sodom, and we should have been made like unto Gomorrah. The land having been set on fire because of the impiety against Christ, the remnant of Israel has yet been saved, God having had compassion, and as a kind of gift bestowing this too among other marks of distinction for the memory of the fathers. For it has not utterly perished, nor has it been shaken from its very foundations, but it has remained in its remnants. For out of them came the divine disciples, and indeed all who have placed their hope and faith in our Lord Jesus Christ: and those who have not yet believed will also be called in the last times of the age. And the prophetic word will provide assurance to us regarding this. It says as follows: "For the children of Israel shall sit many days without a king, and without a prince, and without sacrifice, and without an altar, and without priesthood, and without manifestations. And after these things the children of Israel shall return, and shall seek the Lord their God, and David their king; and they shall be amazed at the Lord, and at his good things in the last days." And elsewhere B the God of all says: "What shall I do for thee, Ephraim? Shall I protect thee, Israel? What shall I do for thee? I will make thee as Adama, and as Seboim. My heart is turned within me, my repentance is troubled. I will not execute the fierceness of my wrath. I will not suffer Ephraim to be blotted out, for I am God, and not man; I am the holy one in thee." Do you hear how He promised not to act against them according to the magnitude of His wrath, but rather fore-announced clemency to the delinquents, and that Israel would remain in a few remnants?
He demonstrates this to us in the same way as in the previous account. For C the Israelites were unbelieving in the desert, when they were near the very stream of the Jordan, and were about to possess the land of promise, whence God said, "So I swore in my wrath, If they shall enter into my rest." For their limbs fell in the desert, and they were all consumed, except for Caleb the son of Jephunneh, and Joshua the son of Nun, who entered together with the new people, and crossed the Jordan, and obtained an inheritance from God. These may be a type of the remnant of Israel, which has been saved through the obedience of faith in Christ, and having crossed the holy Jordan with us, is also about to inherit the kingdom of heaven. The prophet therefore gives thanks, saying, "Unless the Lord of Sabaoth had left us a seed, we should have been as Sodom, and we should have been made like unto Gomorrah." D For since Israel had served idols, and had even put prophets to death, and had denied Christ—or rather, had even killed the author of life—it was fitting for the God of all to have pronounced total destruction upon the whole race. But because He is good beyond what can be expressed, He preserved the remnant, and they have not been placed on equal footing with the Sodomites, who were consumed by fire along with their entire race and household, and with the cities themselves. If, indeed, there are those who wish to be held by the filth of vices and to be defiled by sin that is hard to blot out, to them also the same thing will happen; to whom it may not incorrectly be said by us: "Or [do you despise] the riches of His goodness, and forbearance, and long-suffering?"
A For you are ignorant that the kindness of God leads you to repentance. But according to your hardness and impenitent heart, you are storing up for yourself wrath in the day of wrath and of the revelation of the just judgment of God; for we must all be made manifest before the judgment seat of Christ, that each one may receive the things done through the body, according to what he has done, whether good or evil."
VERSES 10-14. Hear the word of the Lord, you rulers of Sodom; attend to the law of God, you people of Gomorrah. Of what importance to me is the multitude of your sacrifices, says the Lord? I am full of burnt offerings of rams, and the fat of lambs, and the blood of bulls and goats I do not desire. Nor if you come to appear before me. For who has sought these things from your hands? You shall not continue to trample my court. If you bring fine flour, it is a vain incense, it is an abomination to me; your New Moons, and Sabbaths, and the great day I cannot endure, your fasting and idleness and your feasts my soul hates. B
Having sufficiently struck them with terror by the threats of things to come, and having announced to them that everything will certainly and in every way come to pass in its own time, if they do not choose to think and see what is better, and to act according to the divine laws, he shifts his discourse at the appropriate time and introduces that which is useful, so that, having chosen to think the better things, they might be delivered from the punishment hanging over them. For C because the Israelites acted with frenzy against Christ, they have perished; and furthermore we say that they fell because of the impiety of those who were assigned the duty of teaching. For although they knew that He was the heir, they nevertheless killed Him; for they wished to make His vineyard their own possession. Now that the foolish Israel fell away from the hope in Christ by following the wickedness of their leaders, God, who is over all things, confirms this by speaking through the voice of the prophets: "Many shepherds have destroyed my vineyard, they have polluted my inheritance, they have given my desirable portion into a pathless wilderness. It has become a desolation of destruction." And again: "For the shepherds have acted foolishly D and have not sought the Lord; therefore, the whole flock has not understood, and they have been scattered." For the shepherds truly acted foolishly and became the cause of destruction for the people under their hand. And yet, how was it not their duty rather, as those who were well instructed in the mystery of Christ through the Law and the Prophets, to become a path for others so that they might believe in Him? But the Savior says, "They received glory from men, and they did not seek the glory that is from the only God. For if you believed Moses, you would have believed Me, for he wrote about Me." They have therefore become blind and guides of the blind. For this reason they have slipped and have fallen into the pits of destruction. Why then does the prophet attempt to change them with good admonitions? In order that they might choose to think the better things and try to follow the words of the Savior. He also usefully mixes terror with these admonitions; for by applying various remedies, he heals
A the wounds of their ill-counsel. Therefore, he says: “Hear the word of the Lord, you rulers of Sodom, give heed to the Law of God, you people of Gomorrah.” Do you hear how he brings the rod of both love and God-loving prudence upon the people and the rulers, and strikes those who are greatly diseased with disobedience? He compares Jerusalem to the most impious cities, as though it were full of all manner of sin, and as though it possessed absolutely no goodness within itself. For the God of all was planning to burn down the cities of the Sodomites, and he shared this matter with Abraham. But he said to him: “Will you not destroy the righteous with the ungodly? And shall the righteous be as the ungodly?” B And God promised that if ten righteous men were found in Sodom, he would hold back from the anger that was to come upon them. But they were not found. Therefore, they have paid the penalty equal to their own impieties. Such also was this murderer of the Lord, Jerusalem, in which there was a great scarcity of righteous men. For when the prophet Jeremiah was interceding for it, God said: “Run to and fro through the streets of Jerusalem, and see, and know, and seek in its squares if you find a man who practices justice and seeks truth, and I will be merciful to it, says the Lord.” Because, therefore, it was defiled and had wallowed in many ways in the filth of wickedness, and was suffering from a great scarcity of holy men, he calls it Sodom and Gomorrah, and sprinkles the stain of Sodomitic impurity upon both the people and the leaders. C And what indeed does he say? “Hear the word of the Lord, you rulers of Sodom; give heed to the Law of God, you people of Gomorrah.” Wake up, he says, for a little while. And with the eye of your mind fixed on the words of the all-wise Moses, understand the mystery of Christ. For Moses said: “The Lord your God will raise up for you a prophet from among your brothers, like me; you shall listen to him in all things whatsoever he shall speak to you.” Therefore, “Hear the word of the Lord, give heed to the Law of God”; that is, understand for yourselves the power of the evangelical proclamations. This is what Moses commanded; for he acts as a tutor guiding us to Christ, and the goal of the legal decree looks to the mystery concerning him. But do you think, he says, that you please God by wishing to fulfill that which is in types and shadows? D Hear him who spoke the ancient law also saying to you: “To what purpose is the multitude of your sacrifices to me, says the Lord. I am full.” For if you offer them as if to one in need, you have strayed from what is reasonable; you have missed the wise and true logic. For nothing at all is lacking to the nature that fills all things, because all things are its own, and from it they are supplied to others. “For what do you have that you did not receive?”—this ought properly to be said to the creature. For I am now sated, he says, and I am full, and I would no longer choose the sacrifices from you.
For tell me, what pleasure would God, the Lord of all, take from a burnt ram? Or what fat of lambs? And if the blood of goats and bulls were offered, how would God be pleased by this? For who has sought these things from your hands? For even if Moses has spoken concerning burnt offerings and sacrifices, yet the manner of this sort of worship was, even of old, unwelcome to God. A Since it was necessary to be tutored through type and shadow toward the truth, the things in the Law were established until the time of reformation; therefore, insofar as it pertains to truly pleasing God, he would not have spoken at all concerning the sacrifices of the Law. But since the mind of those who were being tutored at that time was infirm, they were led by the hand through type and the shadow according to the letter toward the truth. Since the time has now arrived in which the beauty of the truth had to be made manifest, the type is void, the shadow is useless. For this reason he says: "Do not tread my courts again. If you bring fine flour, it is a vain incense; it is an abomination to me." For we who have been illuminated by faith in Christ, offering spiritual sacrifices to God, fill his holy courts, that is to say, the churches. Now, Christ does not in the least receive the manner of the Jewish cult in the churches. For those who wish to offer fine flour mixed with oil and incense that falls under the senses would not be admitted at all. For we remember God saying concerning this: "It is an abomination to me." And we indeed celebrate the most holy feasts in Christ. But the Jews, not departing from the typical significations, blow trumpets on the day of the New Moon, consider the Sabbath a holy day, and honor the day which is called great. This is the last day of the feast called the Feast of Tabernacles, and even if they fast to God, they strike humble people with their fists. B Therefore let them hear him saying: "My soul hates your feasts." These things he says, moving them from types to the truth, and persuading them to bow the neck of their minds to the oracles of Christ, so that they might live with us according to the Gospel. Rejoicing God with intelligible fragrances, and offering to him as a kind of spiritual incense the kindness in their ways, love, brotherly affection, patience, temperance, and before others, faith. By such sacrifices God is propitiated, and the power of the evangelical oracles crowns the believers with such ornaments.
C VERS. 15. You have become to me a satiety, I will no longer forgive your sins. When you stretch forth your hands to me, I will turn away my eyes from you. And if you multiply your prayer, I will not hear you. For your hands are full of blood.
Things that lead to satiety or nausea deserve to be despised, and are considered of little account, nay, they even come to be objects of hatred. For indeed the most wise Solomon says: "Bring your foot rarely to your friend, lest, being sated with you, he should hate you." Therefore the God of the universe says to the Jews: "I am sated with the worn-out shadow, and I consider you burdensome if you enter to appear before me. I even turn away D
A your sins." For long ago the people from Israel, having unholily turned aside to choose to provoke the God of the universe against themselves by worshipping creation and bowing down to the very works of their own hands, were given over to the Babylonians and carried off as captives from Judea, and they dwelt in the mountains of the Persians and Medes, suffering a bitter and unbearable slavery. But when the seventieth year was completed for them, the compassionate God again had mercy. For, as it is written in Zechariah, the blessed angel offered supplications for them, saying: "O Lord Almighty, how long wilt thou not have mercy on Jerusalem and the cities of Judah, which thou hast despised? This is the seventieth year." And to these things God replied: "I am jealous for Jerusalem and Zion with a great jealousy, and I am angry with great wrath with the nations that take counsel together, because I was angry but a little, and they conspired to do evil." B Accordingly, He then removed their sins; for they were set free and were brought back again to their own land. But after the crucifixion of the Savior, He declares that He will no longer forgive them their sins, because they persisted in them for a long time, during which interval they remained subject to the fury and the stroke of His wrath. The holy Scripture indeed proclaims that in the last times they shall find mercy, being justified with us by the grace in Christ; but, as I said, the time of wrath lasted much longer than before, therefore He says: "I will no longer forgive your sins." You may add, if it pleases you, another interpretation to this sentence. The Israelites, according to the ancient rite and institution of the law, used to offer sacrifices for their own transgressions; a goat and a lamb were slaughtered, and God granted pardon. For since the old law was not ineffective in helping those of former times, the mystery of Christ was delineated in it. But when C Christ appeared, the purification according to the type had henceforth to be inactive, as the truth was already present. That the shadow of the law, therefore, would not suffice for the remission of their sins, since they do not embrace the redemption through Christ, He teaches, saying: "I will no longer forgive your sins." For, He says, the truth not yet being present, I conceded that the types could benefit those implicated in sins, doing this even out of reverence for the truth itself, by whose presence, already made manifest, the figure is weak and the shadow is of little effect. "And I will no longer forgive your sins; but if you spread out your hands, I will turn away my eyes, and if you multiply prayers, I will not listen." Has the Creator of the universe, then, ceased to be kind? Or has God forgotten to show mercy? By no means, He says; for I am, I am kind and good and compassionate, only I turn away my eyes, though almost against my will. "For your hands are full of blood." Do you hear how He has brought upon them the accusation of bloodguilt, D while passing over their other faults? Although we perceive them to be implicated in many vices. For they heard: "Woe to the wicked nation, a people loaded with sins, a corrupt seed, lawless children." Since...
they have slaughtered the prophets, and have laid their impious hands upon Christ himself, the Savior of us all, for this very reason he quite justly brings upon them the most grievous accusation, one sufficient for all condemnation, saying: "Your hands are full of blood." And God and Father turns his face away, as if unable to bear seeing the hands of the murderers, stained still with the blood of his Son. A
VERS. 16. Wash yourselves, be clean.
Having brought them to a remembrance of the things in which they had impiously acted, he does not allow them to be downcast, but very fittingly brings in the grace which proceeds from his goodness and clemency, and does not defraud them of the benefit which has been proposed through Christ to all who are under the whole heaven. "For all have turned aside, they have together become unprofitable." And the world has become answerable to God, since the nations served the creature, and those from Israel broke the law given to them through Moses. But Christ has shone forth for the nations, and they have been called to his marvelous light; and they who were once "not a people" have become a people. The miserable Jews, however, have acted violently against Christ, and have impiously put to death the Prince of life, even though he rose again as God. But since he is good, and desires all men to be saved and to come to a knowledge of the truth, he himself also opens wide the way of salvation and commands them to cast off their crimes, being justified freely and not from works of the law, B or rather, through faith and holy baptism; and therefore he says: "Wash yourselves, be clean."
This the old law also delineated for them as in shadows, and beforehand proclaimed the grace through holy baptism. For God says somewhere to the hierophant Moses: "Take the Levites from the midst of the children of Israel, and you shall purify them, and thus you shall perform their purification for them. You shall sprinkle upon them the water of purification, and a razor shall come over their whole body; and they shall wash their clothes, and shall be clean." Then the most wise Paul will teach us what this water of purification is by these words: "For if the blood of bulls and goats, and the ashes of a heifer, sprinkling those who are defiled, sanctifies for the purification of the flesh, how much more shall the blood of Christ?" Therefore, the law indeed effected a carnal purification through the water of purification; but Christ wipes away all the filth of our soul through holy baptism. For we have been baptized in the Holy Spirit and in fire, which consumes every kind of vice in us and melts it away, and, as if it were useless matter and rubbish, it consumes it; for this is the work and property of fire. The blessed Paul makes this clear, saying: "By faith Noah, being divinely admonished, prepared an ark for the salvation of his house; in which few, that is, eight souls were saved through water. C The baptism, of which this is the antitype, now saves us, not the putting away of the filth of the flesh, but the answer of a good conscience toward God." This, then, he urges the Jewish people to do, saying: "Wash, be clean"—that is, D
wash away the stain, for He who was insulted by you justifies us out of His gentleness and philanthropy. A We also find the divine Peter rebuking them because they had killed the Prince of life and had asked for a murderer, Barabbas, to be granted to them. Nevertheless, he rouses them to repentance; for he says: "And now, brethren, I know that you did it in ignorance, as did also your rulers. Repent therefore, and be baptized every one of you in the name of our Lord Jesus Christ, and you shall receive the gift of the Holy Spirit. For the promises are to you and to your children."
"Take away your wickedness from your souls before my eyes; cease from your wickednesses."
B The saving and holy baptism is sufficient for the washing away of sin, and it wipes away the stain of offenses previously committed. But I say that those who have been sanctified once must keep their own souls pure and blameless, as far as is possible, and be mindful of Him who says: "Keep thy heart with all vigilance." And again: "If the spirit of one who has authority rise up against thee, do not leave thy place, for a remedy will quiet great sins." For there are very many pleasures that look toward baser things and throw the human soul into confusion, and before all others, the law that is innate in the members of the flesh and grows wild; C and in addition to these, evil thoughts, which drag down the mind that is in us quite ignobly into every kind of vice. It is therefore necessary for those who have been baptized to abstain from all such evils and to take away wickedness from their own soul; and not only in the eyes of men, but especially in the eyes of God, who knows and sees all things. For they sometimes pretend to be good, and stealthily assume the semblance of uprightness, while within they are ravenous wolves, according to what is written. And it is about such a person, I believe, that the God of all things speaks through the voice of the prophet Jeremiah: "With his mouth he speaks peaceable things, but in his heart he harbors enmity." D And indeed also by the voice of David: "Their words were softer than oil, and yet they are darts." But even if they were to make every effort to be able to escape notice, He who dwells in the heavens will laugh at them, and the Lord will hold them in derision. For He knows, He knows the heart and the reins. But he who is truly good will be such before God and before men, as Paul says: "Providing for honest things, not only in the sight of the Lord, but also in the sight of men." It is a great thing, therefore, to remove wickedness from before the eyes of God. And such a man was perhaps Nathanael, concerning whom Christ says: "Behold, an Israelite indeed, in whom is no guile." "Cease," He says, "from your wickednesses," that is, abandon the perversity that is your companion and habitual, and turn your own perversity toward better things.
A If Christ says these things, and reproaches the Jews, you will perceive how many things they have committed, reveling against Him, setting traps, digging pitfalls, and sounding them out as to when He would come to them, and framing every sort of malice in their attempts against Him. For sometimes they sent some of their own disciples, along with those called Herodians, to ask and say, "Is it lawful to pay taxes to Caesar, or not?" And sometimes they approached Him again, saying, "Is it lawful to heal on the Sabbath?" so that they might accuse Him. Let them listen, therefore, to Him saying, "Remove the wickednesses from your souls before my eyes. Cease from your wicked deeds."
B Verses 17, 18. "Learn to do good; seek judgment, rescue the oppressed, judge for the orphan, and justify the widow; and come, and let us reason together, says the Lord. And if your sins be as crimson, I will make them white as snow. And if they be as scarlet, I will make them white as wool."
He has defined the feebleness of the legal cult when He says, "Why to me is the multitude of your sacrifices, says the Lord? I am full." And upon this He added, "For who has sought these things from your hands?" He then conveniently explains once again the dignity and, as it were, elegance of the evangelical way of life, and shows the way of a truly holy life, which consists not in types and shadows, but in the things themselves and in the decorations of virtues, which possess excellence. For what does He say? "Learn to do good." Well then, one might say, tell me, does He altogether remove the legal commandment, and not allow [men] to look at all to those precepts delivered by God through Moses? But how does it come to pass that Christ later says, "Think not that I have come to abolish the law or the prophets; I have not come to abolish, but to fulfill." And how did Paul also say, C "Wherefore the law is holy, and the commandment is holy, and just, and good"? To such things, we shall say again that the law is good, if it is understood spiritually; and Christ does not remove us entirely from the law, but rather leads us to that which is more excellent and superior, since He has laid down in us the pedagogy of the law as a foundation, and set forth those shadows as types, so to speak, of the true cult, as a pro-gymnasma and rudimentary training for the ancients.
Besides this, that which must be said is this: the Law through Moses teaches one to abstain from vice and sin, and is a demonstrator of turpitude. And thus Paul says, "I would not have known sin, except through the law." But the evangelical preaching renders us zealous for all virtue. Therefore, deservedly, and properly, and truly, it can be called the actual good. For that which says, "You shall not kill, you shall not commit adultery," was indeed deterring the initiated from sin, yet it did not perfectly show what is good—namely, that one must not be angry with one's brother, nor [should one] lust—nor did it lead them to the peak and ornament of virtue. For it is excellent to conquer anger; it is wonderful to be able to root out the desires for evil, and not to allow the mind D to stray.
and to incline the mind, indeed, to the very beginnings of such an outrageous and most loathsome desire. Surely, the truly good thing would be the evangelical teaching and the power of the way of life in Christ. It must be proclaimed, then, to the lovers of the letter: “Learn to do good, seek out judgment,” that is, to judge rightly. A For in addition to all other errors, those who have obtained the leadership of the Jewish synagogue have also fallen prey to this disease—namely, not to make right judgments in every matter, but rather to cast their votes unjustly, to be overcome by the allurements of gifts and the pleasure of money, and to sell their own discernment to satisfy those wishing to commit injustice in accordance with their own unholy counsel. For as the prophet says: “Its rulers judged for gifts” (Isa. v, 23). The command is therefore necessary, and is not without benefit for righteousness for those also who wish to live evangelically—to judge rightly, not only in external matters but also in those things that pertain to the mind and the heart. For example, what I mean is this: when God condemns vice, Satan praises it. And the law of the Savior persuades us to make the good something desirable, while he pulls us toward the opposite. At that moment the mind is, as it were, a judge and arbiter within us; and if it has approved what is good and has awarded the victory to the necessity of holding fast to it, it has sought out judgment. But if it has granted the victory to vice, it departs from judging rightly, and will justly hear: “Woe to those who call evil good, and good evil; who call bitter sweet, and sweet bitter; who put darkness for light, and light for darkness” (Isa. v, 20). The glory, therefore, of the Gospel is to judge rightly and to defend the oppressed. For this, I believe, is what is meant by “Deliver the oppressed.” B Furthermore, a certain compassion must be exercised, and there should be no respect of persons. “Plead for the orphan,” he says, “and judge for the widow; and come, and let us reason together, says the Lord” (Isa. i, 17–18)—not as if contending in judgment with the Master? “For he will be justified,” he says, “in his words, and will prevail when he is judged” (Ps. L, 6). Indeed, no one will be found clean of filth, nor will anyone boast of having a pure heart, but rather they will be found guilty, and assessing themselves, as it were, if the magnitude of the divine generosity were not great and worthy of acceptance. As the wise Paul writes to us: “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. viii, 18). He promises, therefore, to those who are in a way passing over from the conduct of the law through faith to the beauty of the life according to Christ, the forgiveness of what they have already offended. For this is the incursion of our hope, and the firstfruits of the divine kindness toward us, like a door and a way. And that the grace through faith will suffice for the cleansing of even those who are utterly defiled, though they have fallen ill of it to a lesser degree, he produces conviction by saying: “If your sins are as purple, I will make them white as snow; and if they are as scarlet, I will make them white as wool” (Isa. i, 18). D For nothing is difficult to wash away when God is scrubbing it clean. As Paul says: “Where sin abounded, grace did much more abound” (Rom. v, 20). And again: “Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?” (Rom. viii, 33–34).
A “And if you be willing and hear me, you shall eat the good things of the land. But if you will not, and will not hear me, the sword shall devour you. For the mouth of the Lord has spoken these things.” The God of all has addressed those from Israel somewhere through the all-wise Moses: “Behold, I have set before you the way of life and the way of death.” For the path to both has been set before us, and the fruit of the inclinations—that is, the wills—of each person might be to live brilliantly and lawfully, or otherwise to live in a cold and listless manner. But no one would doubt B that those who live a good and choice life, most dear to God, entirely and in every way arrive at life. Those, however, who are overcome by pleasures leading to base things have an end that leads to ruin and destruction. Therefore, the fruit of obedience will be to eat the good things of the land, which has been prepared for the saints, of which our own Lord Jesus Christ makes mention, saying: “Blessed are the meek, for they shall inherit the earth.” But the fruit of malice and of a flagitious life is a useless repentance, and the things that come from divine wrath—the sword and destruction, as I said—and indeed, what evils are there not of this sort? The prophet shows his own message to be worthy of belief by adding immediately: C “For the mouth of the Lord has spoken these things.” And since it is impossible for God to lie (for that which He is, remains always, and it is truth, clearly), how is it not necessary to understand that the things foretold will entirely and in every way come to pass? Yet it is necessary to consider this: how the prophetic word brings rich benefit both to the souls of those who are perfect and mature, and also to those who are not yet confirmed in a genuine and true faith. For since the God of all has placed in the inclinations of those being instructed both the power to choose the good and to depart from evil, He has confirmed that He has D given to each of those on earth the reins of things to be done and avoided, and that to whatever a man chooses, he shall proceed with authority. Since this is true, it is already a vain and cold and foolish thing to contend and say that evil is natural in man, or that fortune and fate and birth steer human affairs, and drive whomsoever they please according to their own will to cultivate vice or virtue, not by a voluntary impulse, but as if they were subjugated and submissive to an inevitable yoke, driven with difficulty by the force of those who rule over them. For if evil is by nature and inheres in the substance, as those triflers say, how is it that it waxes strong or grows weak according to the will of each individual? For if I should will to be good, nothing prevents me from appearing so. And if, in like manner, I should will to be wicked, nothing would prevent me from slipping into that as well. Where, then, is the power of fortune and fate? Or what kind of birth places the yoke of necessity on any person, if it follows the will of each individual, so that those who offer obedience eat the good things of the land, and indeed the work becomes
A that of war," [or] rather, the work of being a slanderer.
VERS. 21. How has the faithful city Sion, full of judgment, become a harlot? In which justice slept, in it now are murderers.
He marvels, in a way, at the Jewish Synagogue’s transition—so flaccid, so slippery—a transition, I say, and passage into worse things, and from better things into baser. For through the law given by Moses, she was instructed in the knowledge of what is useful; and because she had the Word of God as an interpreter and courier to report and bring back each of the things that were to be done, she was brilliant, most reputable, and worthy of admiration, distinguished by a great many men among whom the fruit of justice flourished opulently, and she was acceptable to God. For there were in her prophets and priests, and those who performed the duties of justice; there were leaders of the people who guarded judgment, who had the law upon their tongue, and were adorned with every good and noble manner. Then, being stripped of all such things, and choosing rather to disregard that ancient urbanity, and holding in no account the reverence and love toward God, before the coming of our Savior she worshipped things that are not by nature gods, while impiety insulting the one and true Lord with the fornications B found therein. And like some common and brazen woman, she committed impiety in many ways. At one time she clung to different teachers, who knew how to convey her towards everything that is loathsome to God. The God of all therefore blames her through the voice of Jeremiah, saying: "See what the house of Israel has done to me: they have gone up upon every high mountain and under every leafy tree, and committed fornication there." And again as if to her: "If a man sends away his wife, and she departs from him and becomes another man's, will she return to him? Will not that woman be polluted? And you have committed fornication with many shepherds, and you were returning to me, says the Lord. Lift up your eyes to what is straight, and see, where have you not been defiled? You sat for them on the roads, as a solitary crow in the wilderness. And you defiled the land with your fornications and your wickednesses, and you had many shepherds for an offense to yourself. The face of a harlot C became yours, you were shameless before all." For, as I said, having despised the service under God, she turned toward apostasy and used as shepherds and teachers the unclean spirits and the worshippers of idols. These things, as I said, were the crimes of the Jewish Synagogue before the coming of our Savior. But after Christ shone upon those on earth (for God the Lord has appeared to us, as it is written), she did not use Him as her tutor; rather, she honored the teachings, the commandments of men; and having cast aside the good shepherd, who [was able to lead] to all that is most excellent...
she clung to the chief priests and Scribes, and indeed also to the Pharisees. In this way she has played the harlot. Although both the Law and the prophets had loudly proclaimed to her the mystery of Christ, and had announced that He would come in due time. "How, then," He says, "has the faithful city Sion, full of judgment, become a harlot?" It is as if He were saying: How is it that she who received so many opportunities for understanding, or rather, who abounded in spiritual aids, has lapsed into defection and apostasy—she who was once faithful and a worker of righteousness, in whom righteousness resided, B that is to say, in whom the Law rested? For the multitude of those being instructed was, as it were, a home for it, but now murderers have brought it to ruin. Do you hear how, while omitting all else, He charges them mainly with murder? For they drew upon their own heads the precious blood of Christ, saying to Pilate: "His blood be upon us and upon our children." They also slew the holy prophets; and this is what the blessed Stephen reproached them for, saying: "Stiff-necked and uncircumcised in heart, you always resist the Holy Spirit. Which of the prophets did your fathers not kill? As your fathers were, so are you."
VERS. 22, 23. *Your silver is dross. Thy tavern-keepers mix wine with water; thy princes are disobedient, companions of thieves, loving gifts, pursuing retribution, not judging for C the orphans, and not heeding the judgment of the widow.*
He clearly and plainly enumerates the causes of the change for the worse. And just as one of the most skilled physicians reveals to the sick the sources of their illness, so too He, who desires that "all men be saved, and come to the knowledge of the truth," clearly explains to those who, through ignorance, have turned aside from what is honorable and becoming, the causes of the sufferings and transgressions within them. "For your silver," He says, "is dross." He calls their teachings—which had become customary among them, not noble or liberal, but rather filled with every abomination, and such as could harm rather than benefit D the hearers—"reprobate silver." It is the custom of the divinely inspired Scripture to call the discourses of instruction, which are delivered to the subject people, "silver." And indeed, our Lord Jesus Christ says that the kingdom of heaven is like a man, a householder, who, about to go on a journey, called his own servants; and to one He gave five talents, to another two, and to another one. And when they had completed their work, rendering them worthy praises, He says: "Well done, good and faithful servant." But to him who hid the talent, and had acquired absolutely nothing by his labor, He says: "Wicked and lazy servant, you ought to have put my money with the bankers, and having returned, I would have received my own with interest." The blessed David also sings somewhere: "The words of the Lord are pure words, silver tried in the fire, proven in the earth." Therefore, that which was among the Jews was adulterated and unproven silver, that is to say, whatever
the discourse coming from the Scribes A and Pharisees—which, like innkeepers mixing water with wine, they desired to adulterate. That is, they provided an interpretation of the Law that was spurious and adulterated, and not pure; weaving in certain ideas of their own, and inserting cold and insipid notions, they did not render the explanation of the lawgiver’s will, so to speak, as unmixed, nor simple and pure, but mixed with something inferior.
In fact, the Scribes and Pharisees once approached the Savior and said: "Why do thy disciples transgress the tradition of the elders? For they wash not their hands when they eat bread." But he said to them: "Why do you also transgress the commandment of God for the sake of your tradition? For God said, Honor thy father and thy mother; and, He that speaketh evil of father or mother, let him die the death. But you say, Whosoever shall say to father or mother, It is a gift, whatsoever thou mightest have been profited by me, he shall not honor his father or his mother. And you have made void the commandment of God for the sake of your B transgression."
Do you see in these things the manifest crimes of Jewish huckstering? For because they desired to follow their own traditions, they declared the laws of God to be void. While pretending on the one hand to be explaining them, they were surreptitiously introducing stale and cold traditions. He blames the rulers as being very sickly in their interpretation, and as holding their necks high in arrogance, and having chosen to be disobedient. For they were unwilling to accept faith in Christ, obviously, even though the Law clamoured of the mystery concerning him up and down, and displayed it in thousands of ways. And so our Lord Jesus Christ said to them: "Do you think that I will accuse you to the Father? There is one that accuseth you, Moses, in whom you have hoped. For if you believed Moses, you would believe me, for he wrote of me."
They were C therefore disobedient, neither wishing to interpret the will of the Law to others as pure and unadulterated, nor indeed honoring the faith proclaimed through Moses and the holy prophets. For they were unwilling to obey Christ when he said: "Come to me, all you that labour and are burdened, and I will refresh you. Take up my yoke upon you." And, besides being hard-hearted and disobedient, they became associates of thieves: partly by consenting to those who offered bribes, and partly by running together with the impious counsels of the one who betrayed our Lord Jesus Christ to them—who was both wicked and a most thievish disciple.
The teachers of the Jews were lovers of money in other ways as well, tithing mint and anise and every herb, but leaving behind the weightier things of the Law: judgment, and mercy, and faith. For they did not judge for the orphans and widows; but instead, seeking D a reward from those who brought cases to them, they sometimes impiously condemned those who were unjustly oppressed, bringing a most iniquitous calculation and judgment against them. And from that state of judging unjustly and basely serving bribes, they even raged furiously against Christ himself. For in order that they might receive gifts from the peoples, they did not receive the master of the vineyard, but him in
A their own keeping, appropriating that which was proper and due to him alone. For they killed him, who was innocent and just, although the law says: "The innocent and just you shall not kill."
VERS. 24. Therefore thus says the lord Dominator of Sabaoth: Woe to the strong of Israel: for my fury shall not cease against the adversaries, and I will execute judgment against my enemies.
He attributes the causes of why Jerusalem perished to those who were chosen to lead, and very justly so. For the multitude that is under them follows them for the most part; just as certainly B is the condition with shepherds, to whom the flock is subject. For if they should lead them to fat and abundant pasture, they would become robust and very well-fed; but if into a salt land and a mother of thorns, they will utterly destroy them by starvation. We shall find this to be true in our own case as well. For the mind of those who are being instructed is fertilized and, as it were, grows fat by those interpretations that lead to rectitude, virtue, and blameless knowledge of God; but it slips very easily into the desire and greed for fouler things through counsels that incline toward impiety. The Israelites suffered some such thing and, miserable, perished through the traditions C and doctrines of the Scribes and Pharisees. For they did not allow them to walk the true and saving path, the path, I say, through faith, which is in our Lord Jesus Christ. Indeed, when he who had been blind from birth was cured, while the whole of Jerusalem was admiring the greatness of the divine miracle, and when he who had been freed from the infirmity was proclaiming the physician, those whose duty it was to instruct in the truth explicitly shouted: "Give glory to God; we know that this man is a sinner." Moreover, one of the holy evangelists testifies that the Scribes and Pharisees had already reached an agreement that if anyone should confess him to be Christ, he should be cast out of the synagogue. Therefore, while they most imprudently preferred the shame and reverence D which they had toward themselves to their own salvation, they remained altogether empty and devoid of the glory that is from God. And this is what the Savior said to them: "How can you believe, receiving glory from one another, and not seeking the glory that is from God alone?" And, indeed, elsewhere: "Woe to you, Scribes and Pharisees, hypocrites, because you shut the kingdom of heaven." Therefore they became a stumbling block to the peoples, and they do not cease to war against the glory of Christ. For this reason he says concerning them: "Woe to the strong. For my fury shall not cease against the adversaries, and I will execute judgment against my enemies." Do you see how he names them both adversaries and enemies? And he says that the divine wrath will most of all rush and rage against them. For it was fitting, it was fitting that they be punished more severely, and that they render accounts to the One who judges for the destruction of the others. Whom it was likely they could have saved, if they had been willing to think uprightly
and to point out to all others the path that leads to this. The divine John A also cried out to those coming to the baptism of repentance: "Brood of vipers, who warned you to flee from the wrath to come?" Vengeance therefore came from God upon those in power—most especially, that is, those of authority among them, namely, the leaders—when their country was plundered and handed over to the most noble Roman armies. The Savior also foretold this to them: "When you see Jerusalem surrounded by camps, then you will say to the mountains, 'Cover us,' and to the hills, 'Fall upon us.'" It is a fearful thing, therefore, to fall into the hands of the living God; not because He is harsh and implacable—for He is rather kind and good—but because He is pained when He is despised, especially when we deprive ourselves of His gifts, even though it is possible for us to take them abundantly, and to enjoy them by choosing to obey the laws given by Him. And as we shake off the wicked and unholy teachers of things pertaining to this life—who strive to weaken the orthodoxy of the faith with their own words, and, pouring the venom of their own perversity into the souls of the simpler ones, turn them aside toward choosing evil things.
VERSES 25–28. And I will bring my hand upon thee, and will purify thee as if for cleansing, and I will destroy the disobedient, and I will humble all the proud. And I will restore thy judges as at the first, and thy counsellors as at the beginning. And after these things thou shalt be called the city of righteousness, the faithful mother-city Sion. For her captivity shall be saved with judgment, and with mercy. And the lawless and the sinners shall be broken together, and they that have forsaken the Lord shall be consumed.
God brings in His hand as if striking; for such is almost always the gesture of those who strike. That this bringing of the hand upon them—that is, this incursion and trial of adverse circumstances—will not be entirely without fruit for them, nor will these punishments fall indiscriminately upon all, but rather that He deems those who have believed worthy of care and mercy, and will bestow saving grace upon His genuine children, He clearly teaches. For formerly, when Jerusalem, opposing God, had played the harlot in many ways by worshipping foreign gods, God brought His hand upon her, and delivered her as if into some fire through the calamities of war. When, however, the Father had sent from heaven the Son, the Savior and Redeemer to us, and then it had raged furiously against Him, and performed acts out of impotent madness, and did not cease to insult Him through disobedience—Him who justifies the ungodly and frees them from ancient offenses through faith—He brought His hand upon her again; and like some craftsman, He separated them in the fire, and reserved for Himself the most tested and select D race of those who have believed; the adulterous
and reprobate He delivered over to destruction and annihilation. As, therefore, those who with fire smelt brass or silver purge the materials, so, He says, I also will purify A you into something clean. For it is written, "The Lord will wash away the filth of the sons and daughters of Zion, and cleanse the blood from their midst, in a spirit of judgment and a spirit of burning." It has also been said through the voice of one of the holy prophets: "Suddenly the Lord whom you seek shall come to His temple, and the Angel of the covenant whom you desire. Behold He comes, says the Lord, and who shall endure the day of His coming? Or who shall stand before His sight? For He Himself comes like a refiner's fire, and like the herb of the washers; and He shall sit refining, like silver and gold." B The wise Matthew also explains this to us in a different way, speaking of Christ: "I indeed baptize you with water unto repentance; but He who comes after me is stronger than I, whose sandals I am not worthy to bear. He shall baptize you with the Holy Spirit and with fire; whose winnowing fan is in His hand, and He will thoroughly purge His threshing floor, and will gather His wheat into the barn, but the chaff He will burn with unquenchable fire." Therefore, the wheat is gathered into the barn, but everything useless—that is, the chaff—He declares shall be food for fire. And if anyone wishes to know the manner of this, the proposed words will clarify it. For He straightway says: "I will destroy the disobedient, C and I will remove all the lawless from you, and I will humble all the proud." For the ancient multitude of the Israelites perished, both having acted impiously against Christ and having denied the Redeemer; and all the proud ones and those living lawlessly were cast out—that is to say, those who had obtained the lot to lead the Jewish Synagogue, the chief priests and the Pharisees. For how would they not be lawless and arrogant, they who did not even care a little for reverence toward the law, but were even lifting their horn on high and speaking injustice against God? For they said: "Away with Him, away with Him, crucify Him." D Their leadership of the peoples was taken away, and in their place were appointed the holy apostles, of whom He says: "I will establish your judges as at the first, and your counsellors as from the beginning." Now the divine disciples were in no way inferior to those ancient saints, whom He calls both judges and counsellors. For they performed both roles, inasmuch as they would, like judges, rebuke sinners, while they would exhort those who were weak with things that might be of use to them for spiritual strength. Truly, the most wise Paul delivered the one among the Corinthians who had committed fornication to Satan for the destruction of the flesh, that the spirit might be saved; yet he gives good counsel, and says: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one not even to eat." Concerning the judges or counsellors mentioned here, the blessed David also said in the Holy Spirit to Jerusalem herself: "Instead of your fathers, children have been born to you," that is, in place of the fathers, children have been born to you; for being Jews, and from the Jews, they were His sons.
A And that the divine disciples became fathers to those who have believed, hear Paul saying: "For in Christ Jesus through the Gospel I have begotten you" (1 Cor. 4, 15), and again: "My little children, with whom I am again in travail until Christ be formed in you" (Gal. 4, 19). Furthermore, another of His holy prophets also commemorates to us the Savior of us all, Christ, and the manifestation of His holy disciples, and says: "Behold, a just king shall reign, and princes shall rule with judgment" (Isa. 32, 1). For those who were the leaders of the Jewish Synagogue both clung to a life most contrary to the Law, and did not know how to rule with judgment, that is, with justice. But when Christ had reigned over those under heaven, the divine disciples, being just and good, became rulers with judgment; and, having been designated by these, it has been called again the city of justice and the faithful metropolis, Sion, that is, the Church.
And that this refining, or testing, by God does not occur without discernment, as I said, but with care, reason, and justice (a process which discriminates and clearly reveals the race approved through faith), he adds further and says: "Because her captivity shall be saved with judgment and with mercy, and the wicked and the sinners shall be broken together, and they that forsake the Lord shall be consumed." For with the classes now distinguished—the one, which has believed, being approved, as I said, and the other, however, having stumbled not moderately—the chosen portion has been preserved; but all that was scandalous and hateful within them has perished, and what was bred of madness, and had lived impiously, and did not care for Christ, who knows how to save, and who forgives transgressions and justifies by grace. B
"For they shall be ashamed for their idols, which they themselves desired, and they shall be confounded for their gardens, which they coveted. For they shall be as a terebinth that has cast its leaves, and as a garden that has no water."
I have said that in these words the word of the prophet offers a twofold cause for the rejection of the Jews. For their crimes were twofold. For of old, having abandoned God the one and by nature the Redeemer, they have worshipped idols and have offered sacrifices to the host of heaven, and by attributing worship to the works of their own hands, they have committed impiety to no moderate degree. C But when God the Lord appeared to us, according to the Scriptures, they denied even Him, and have acted most wickedly against the Author of life. Thus, the crimes were kindred and sister-like, and the manner of this madness was not unlike the former; nay, rather, the dementia is greater and more grievous. And while they were indeed punished and chastened in the times that preceded the coming [of the Lord] by the incursions of enemies, the burning of cities, the overthrow of houses, the cruelty of the sword, the slaughter of children, and the captivity of women—for God permitted these things to be done by the Persians, Medes, Moabites, Idumaeans, and the neighboring nations—since, as I said, they also acted impiously against Christ Himself, they have not become D [subject to] less than the ancients.
For they have fallen into the hands of the Roman armies, who utterly destroyed the whole of Judaea; and there was no one to help, or rather, no one who could deliver them from a calamity so bitter. For this reason He says: *“They shall be covered with shame for their idols, which they themselves desired, and they shall be ashamed of their gardens, which they coveted.”* For they would take possession of groves and woods, and then, after setting up idols near the taller trees and building altars, they would call them saviors—these gods falsely so-called—and place all their hope in those works of their own hands, believing that they would be able to be superior to their enemies and easily defeat those who had risen up against them. But when their foes arrived and committed acts of hostility, and Israel was left destitute B by its own gods, they were put to shame for their idols. For they saw them, before anything else, being burned up together with the gardens—that is, the groves, the shrines themselves, and the altars. Consequently, they were baffled of their hope when they saw their own gods suffering; then, at last, they barely understood what was spoken by the voice of the prophet from God: *“And where are thy gods, which thou hast made for thyself? Shall they arise and save thee in the time of thine affliction?”* Having therefore suffered the ignominy that comes from their own gods—which they themselves had coveted—and indeed from the gardens, they shall be *“as a terebinth that has cast its leaves, and as a garden that has no water”*; that is, naked and most despised, and suffering much from sterility—spiritually, that is, regarding good works. For a terebinth, or any other kind of tree, as long as it is seen C thick and adorned with its own leaves, retains its proper glory; but once it has cast its leaves, it is dry, unsightly, and as it were dishonored. Again, a garden, if it has springs, will be very leafy and luxuriates in many ways with an abundance of fruits; but if it is dry and lacks moisture, it will be entirely sterile from a want of fruit, and indeed of the trees themselves. Therefore, Israel has remained dishonored and unfruitful. For what fruit of virtue is there among the worshipers of idols? Or how should he not be full of all disgrace and contempt who abandons the one God by nature, and says to the wood, *“You are my father,”* and to the stone, *“You have begotten me”*? Moreover, Israel will be, in another way, like a terebinth that has cast its leaves. For before the advent of our Savior, while they observed the shadow of the law, they were like trees that have no fruit, yet flourish D remarkably with the casting out and propagation of leaves. But once they had offended against Christ, they lost the very observance of the shadow itself. For they no longer observe the sacrifices according to the law, nor are they decorated with legal ornaments; but, retaining only a very few of the ancient nation’s customs in the cities, they are unfruitful and spoiled of their honors, and with very good reason. For they killed the Prince of Life, whom God raised from the dead, having broken the pains of death, inasmuch as it was not possible for Him to be held by it.
And it shall be that their strength shall be as the stubble of tow, and their work as the sparks of fire; and the ungodly and the sinners shall be burned together, and there shall be none to quench it. A
The wise man Solomon has said that "every man is bound by the cords of his own sins," and the saying is true. For our own transgressions bring destruction to each one of us, and invoke the punishments of divine wrath. Such happened to those from Israel. For they fashioned for themselves gods falsely so-called, and placed their hope in them, that they might be able to overcome their enemies. But this very thing became for them, as it were, fire and wood. For because of this iniquity they were delivered to a fire, and that an inextinguishable one—that is, to grievous and incessant calamities, with no one to bring help. And this he makes clear to us, saying: *And it shall be that their strength shall be as the stubble of tow, and their work as the sparks of fire.* The power which they expected to be theirs, he says, shall be as the stubble of tow, that is, fuel for the fire and kindling; and the works of their hands shall be as sparks of fire shot against them. The ungodly and the sinners, therefore, shall be burned together. We must therefore refrain from offending God, and from doing those things… for B our own works will be both fire for us and fuel for the fire, just as, to be sure, the boastings that arise from good deeds are found to be productive of life and glory for those who perform them well.
ORATION II
C *The word that came from the Lord to Isaiah, son of Amoz, concerning Judea and Jerusalem.*
The matters proposed are akin to those that have gone before, and one who applies his mind and intellect even a little to understanding and considering this matter will see that they proceed in a manner with a similar tenor of thought. For words were spoken of old by God to the divine prophet concerning Judea and Jerusalem. However, the statement that it is *concerning* Judea and Jerusalem seems to hold a certain intermediate meaning, and not a very clear explanation of the vision. But we, as far as it is possible to do so, will briefly explain the force of the vision, having grasped it in our mind. D For since he endeavors to speak of the devastation of the sensible Judea and Jerusalem, and yet also of the manifestation and demonstration of that which is in Christ and is intelligible in this world, for this reason he says that he saw the vision *concerning* Judea and Jerusalem, and not *over* or *against* them. We call sensible Judea and Jerusalem the very region in which Israel dwelt, and the system of the Jewish synagogue itself. But we hold the intelligible Jerusalem—that is to say, Judea—to be the Church, or the circumcision which is in the spirit, that is, those who have in Christ the circumcision not made by hands, but of the mind and heart. For indeed, he cried out to the holy...
A prophets: "Be circumcised to God, and circumcise the hardness of your heart, O men of Judea and inhabitants of Jerusalem." But the divine Paul knows another Jew, not the one according to the flesh, but rather the one in the spirit. For he writes thus: "For he is not a Jew who is one in appearance, nor is circumcision that which is in appearance in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit, not in letter, whose praise is not from men, but from God." It must therefore be observed with a sober mind when the prophet speaks words against the sensible Jerusalem, or Judea; and again, when he refers to that which is in Christ and intelligible, which is also truly perfect and immaculate. What, then, does he say?
VERS. 2, 3. "For it shall be in the last days that the mountain of the Lord, and the house of God, shall be manifest upon the peaks of the mountains. And it shall be exalted above the hills, and all nations shall come to it. And many nations shall go and say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and He will declare to us His way, and we will walk in it. For out of Sion shall go forth the law, and the word of the Lord from Jerusalem."
The vision of the prophet had indeed been brought to an end, and that was the final clause of the preceding prediction. "Wherefore they shall be ashamed of their idols, which they themselves desired, and they shall be confounded for their groves, which they coveted." But how the Israelites were put to shame because of their idols, we have spoken at length. Since, however, there is mention of that prophecy concerning them, the prophet, beginning the next B and second vision in order, designates the time in which the power of the devil shall not fall in just one part of the world, nor in one region and city alone—with the worship and profane apparatus of idols being rooted out completely—but that disease and the tyranny of unclean demons shall be eliminated from every place under heaven. This was accomplished for mortals in the last days, that is, in the final times of this present age, in which the only-begotten Word of God, having become flesh, born of a woman, appeared; when He Himself presented and set before Himself an intelligible Judea or Jerusalem, that is, the Church, as a chaste virgin, having no spot or wrinkle or any such thing, but rather as she is written to be: holy and immaculate. And concerning her he says, "For it shall be in the last days that the mountain of the Lord, and the house of the God of Jacob, shall be manifest upon the peaks of the mountains." That Sion of the Jews is indeed read to be situated and built upon a mountain; yet it can be understood C here not in a crude or sensible way, but spiritually as the Church, which is also likened to a mountain. For she is indeed truly high and conspicuous, and most widely known to all. She is high in another way, too: for she thinks of nothing earthly, but is above earthly things, and beholds the glory of God, as far as is permitted, with the eyes of the mind, and glories in the most sublime doctrines about Him. For the learned among the Greeks, even if they lifted their brows high in the name of wisdom, yet attribute divinity to the creature and worship to the elements of the world D...
For they have a lowly mind, and earth-bound speculations, and a darkened heart; professing themselves wise, they became fools, according as it is written. A But the intelligible Zion, that is to say, the Church, soars above every creature, both visible and invisible, and reaches unto the nature that is beyond all things. For it is filled with the divine light, and recognizing Him as the Creator and Artificer of all things, it ascribes to Him, and to Him alone, power over all; and with such glory it crowns the King of all, God and Lord. Therefore, the house of God could justly be called an intelligible mountain. And it is conspicuous, as being raised above the hills. Of it, one might indeed very aptly say what was spoken by the voice of the Savior as a clear example: "A city cannot be hid, being set on a mountain." There are many other things which could very easily be gathered, B from which it is possible to see in the divinely inspired Scriptures that the height of the intelligible Jerusalem—that is to say, the loftiness of the Church—is likened to hills and mountains. But we shall proceed to what follows, leaving these things for the studious to gather, if they should wish to do so. Let us see what results in benefit for those on earth from the fact that the house of God has become so conspicuous to all men everywhere, that it seems already, as it were, to be raised up upon hills and to be situated upon the tops of the mountains. The prophet will straightway confirm this, saying: "And all nations shall come unto it; and many nations shall go and say, Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us His way, and we will walk in it." That all the nations were gathered together, and have flocked into the Church C through faith, there will be no need for us to use long arguments to prove. The very outcome of events itself will be an eyewitness and true witness. But it is worth while to marvel at this: for the multitude of the nations was called not through the pedagogy of the Law, nor through the holy prophets; but rather a certain divine and ineffable grace, shining intellectually and instilling the desire for salvation through Christ, gathered them. For behold how, with no one proclaiming it to them, they acclaim one to another: "Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and He will teach us His way, and we will walk in it." First they ascend, and then they seek to have the Word of God announced to them. D They promise also to walk the way of the Lord—it is clear, the evangelical way—which has as its prelude the purification through faith. They seem, in seeking to learn the way of the Lord, to have first accepted the condemnation of that ancient and profane error. For there will not be in us a desire for better things, unless we have first condemned the former things. Who, then, was their mystagogue? Who led them to the knowledge of the truth, and persuaded them to consider the former things ridiculous and to run to the latter? Is it not clearly God, who, as I said, shone into their minds and hearts, and led them to say and feel together: "From Zion
shall go forth the law, and the word of the Lord from Jerusalem." A This phrase bears a double meaning within itself. For they either say: "We shall receive the word from the house of God, and being made there, we shall know the Word of God"; or it suggests that the law has abandoned Zion and, as it were, migrated from it, and from Jerusalem the Word of God has departed. For since they have raged against Christ and denied His kingdom, He has abandoned them and left them as orphans. And this was that which was spoken by the prophet: "And I said, I will not feed you: that which dies, let it die, and that which fails, let it fail, and let every one eat the flesh of his neighbor." Therefore the law went forth from Zion, and the word of the Lord from Jerusalem. For vision and prophecy were sealed after the Savior's cross. And no longer is the law and word of God with them. And so the divine Paul, as if losing hope and seeing the race of the Jews as incorrigible, said: "It was necessary that the word of the Lord should be spoken to you; but because you put it away, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so the Lord has commanded us." Understand, therefore, how the nations boast in the grace of Christ. For they say that the law and word of the Lord have gone forth from Zion and Jerusalem, and have migrated entirely to them. For grace has passed from those who chose to be disobedient to those who have been called through faith.
Verse 4. And he shall judge among the nations, and shall rebuke much people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
C Having predicted that the power of the devil would fall and come to nothing, and that the fashioning of idols would be made ineffective and void, as the nations cry out to one another in mutual exhortation: "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and He will teach us His way, and we will walk in it"; he then sets before the eyes of his listeners the time at which the aforementioned things will come to an end, and he makes it most plain from the very condition of events. For in former times, since the earth was not under one yoke, but the nations were divided according to cities and regions, and each possessed its own leader, there was division and no mixing or association of men; but rather combats and wars occurred among the inhabitants of the earth everywhere, as they destroyed one another and were always plundering the property of others, and considering rapine and savagery—against whomsoever they could—to be their highest glory. D Therefore they did not have a secure dwelling, always moving to another, and being driven out from the place they had occupied by those more powerful. But when the God of all brought the world under the Roman scepter, and from then on there was one [kingdom] over all, extend
established, the wars ceased, and battle and dissension were quieted, and justice prevailed, along with the security of good order; for no one was plundering, no one was laying waste, nor was anyone making incursions into cities or regions, nor was there anyone who might recklessly indulge in greed. And not only this, but the use of arms was handed over only to the most warlike, and to those holding military rank, and to those who were subjects under the hand and power of the king. It was also made clear that many nations were weak, whichever of them, having cast off the yoke of the Roman rule, cruelly infest cities and regions. For it is not permitted for them to overrun [the land] freely as they might wish. For the Roman arms stand against them, and they compel them to be quiet, and terrify them like wild beasts, and by their own might, they expose those [nations] for the cowards they are. The blessed prophet, therefore, defines the time, as I said, of the calling and conversion of the nations. And what is this? "When," he says, "God, the God of all, and Ruler and Lord, shall judge between the nations," that is, he shall exercise justice and judgment unto B all nations. For injustice had prevailed, as I said just now, with the nations plundering one another and inflicting every sort of savagery and greed. But when these things were removed from the midst, justice and judgment were given by God, and many nations were exposed, as I said, having been conquered by Roman arms; so that those under the hand of the king no longer feared the incursions of any, and matters for them had progressed to such a point of peace and prosperity, that they no longer needed the experience and training of warfare, but rather chose, and most gladly, to engage in the works of peace, and to busy themselves with the labors of farming, and to take care of things in the fields. For they exchange the implements of war for this purpose, so that a sword might be taken up for the use of plows, and a spear be made into a sickle, and they might entirely unlearn war, and refrain from fighting against one another. For since Christ, who is peace, has reigned over the nations, all dissension and strife and battles and every kind of greed have been removed from the midst; and the evils arising from war are taken away, and the terrors that are born therefrom; and His will has prevailed, saying to them: C "Peace I give to you, my peace I leave with you."
VERSES 5, 6. And now, O house of Jacob, come, and let us walk in the light of the Lord. For He has dismissed His people, the house of Israel.
Having sufficiently terrified them with the predictions of grievous evils, He does not allow those who have offended to perish in despair; but He faintly indicates that God will be propitious to those who choose to repent; and to those who desire to unlearn baser things and to aspire to better things, He will again open the path of salvation, and will receive them without remembering the wrong, even though they have committed the most numerous and unbearable sins. Therefore, he says, skillfully weaving the word of consolation into his reproofs: "And now, O house of Jacob, come, and let us walk in the light of the Lord." I suppose D
A that it is most appropriate for the prophet to urge the word regarding this matter upon those from Israel, that they should listen to Christ, who says: "While you have the light, walk in the light, that darkness may not overtake you." For He Himself is the light; thus He declared clearly: "I am the light of the world. He who follows Me shall not walk in darkness, but will have the light of life." The "light of the Lord" may also most reasonably be called His proclamation—that is, the Gospel. It is as if he were to say: Let us live piously, let us cultivate the splendor of the evangelical life; let us put an end to typical things, let us cease from the shadow. Let us transform the letters of Moses into truth, and let us welcome the saving light. B Since the Jews were prideful, boasting of their fathers according to the flesh, and ever practiced carrying their brow high, as if they were beloved because of them, and were named the portion and lot of God, and a holy and chosen people; and since they then chattered on, fancying that they were in every respect and in every way held in concern and love by God, even if they did many things hateful to Him, and even if they counted the law as nothing, and even if they held it in dishonor and contempt, and would not accept the Savior's advent—that is, the grace of His coming in the flesh—the prophet necessarily demonstrates that the God of all is not so disposed, saying: "For He has abandoned His people, the house C of Israel." The God of all says something similar through another prophet, casting down the pride of the Jews and convicting them, senseless as they are. For He says: "And they coveted fields, and plundered orphans, and oppressed houses, and magnified themselves against the Lord, saying: 'Is not the Lord among us? No evil shall come upon us.' Therefore, because of you, Zion shall be plowed as a field, and Jerusalem shall be as a garden house, and the mountain of the house as a thicket of the forest." If, therefore, he says, you do not desire to walk with us in the light of the Lord—that is, if you reject the proclamation made through Christ and turn away from the illumination that comes from Him—He Himself will altogether and utterly set aside His own people. And this is clearly what our Lord Jesus Christ said to them: D "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! Behold, your house is left to you desolate." And indeed, by the voice of Jeremiah, He says: "I have forsaken My house, I have abandoned My heritage." And: "For their land was filled from the beginning with divinations, as that of foreigners, and foreign children were born among them."
The prophet now presents a defense, in a certain manner, for the judgments of God, and renders the reasons why the house of Israel—or rather, His people—is most justly abandoned by God. He calls to mind, as I said, the ancient and recent transgressions of Israel, convicting them of being godless and showing them to be both very cruel and harsh, and carried away by unbridled passion toward everything that is...
A in vice, and much to be reproved by the Law. For before the advent of our Savior, having cast aside all reverence toward God and paying no heed to the commandment given to them through Moses, they were entangled in many ways; and they committed the worst of all evils even against Christ himself, the Savior of all. Therefore, sometimes the discourse explains the charges of their madness against the Law and the punishments for this which they justly sought, while the Persians, Babylonians, Idumeans, Elamites, and other nations were making war upon them at that time; at other times, it reproaches their manners regarding their rage against Christ, and all that they happened to suffer on account of that cause, while Vespasian and Titus were subjugating all of Judea. B Therefore, the present discourse explains to us the transgressions of the Jewish Synagogue before the coming of the Savior; for this reason, it says that it was abandoned—that is, that its people were handed over by God to their enemies—because they preferred to labor again in their former vices and to return once more to their original impiety. For in Egypt they served the native and gentile gods, that is, demons; then they were redeemed through Moses as God took pity on them, and they were liberated from both the slavery of the soul and of the body. For just as they had shaken off the yoke of Egyptian tyranny, so too were they delivered from the impious savagery of the demons, and they no longer served the falsely named gods; rather, being trained by the Law through Moses toward the truth, they recognized the one God who is truly and by nature God. For they heard Him legislating and saying in Horeb: "You shall not make for yourself an idol, nor any likeness of what is in the heaven above, or of what is on the earth below, or of what is in the waters under the earth. You shall not worship them, for I am the Lord your God." C And it is also written in Deuteronomy: "But if you enter into the land which the Lord your God gives you, you shall not learn to do according to the abominations of those nations. There shall not be found in you anyone who cleanses his son or daughter in the fire, one who prophesies prophecies, and one who divines, and an augur, and a sorcerer, and an enchanter, and a ventriloquist, and a seer of portents, and one who consults the dead. For everyone who does these things is an abomination to the Lord your God. You shall be perfect before the Lord your God. For those nations whose inheritance you will receive, they will listen to divinations and prophecies. But the Lord your God has not given such things to you." Such, indeed, is the Law. But since they were fickle and unstable, and very much inclined toward defection—that is, from God—He further commands, saying: "But if the Lord your God leads you into the land into which you go to inherit it, and you cast out great and many and strong nations before your face (he names one and another), and the Lord your God delivers them into your hands, and you strike them: you shall utterly destroy them, you shall not make a covenant with them, nor shall you have mercy on them, nor shall you contract affinity with them; your daughter you shall not give to his son, nor shall you take his daughter for your son: for he will turn your son away from Me, and he will serve alien gods, and the Lord will be angry with fury against you, and will quickly destroy you." For God guarded them in every way D
and, as the Holy Scripture says, gave the Law for their support. But they, having cast aside the care of such venerable precepts, turned heedlessly to everything contrary to the commandments. For they applied themselves to divinations and false vaticinations, and sought the knowledge of future things from those who were addicted and devoted to idols; and indeed they rebuked the holy prophets, saying, "Speak to us other things, and announce to us another error." They also had dealings with the daughters of neighboring nations, although the Law had forbidden this matter; and they lived, contrary to the Law, with evil women whom God hated and who were nurtured in the rites of idolatry. They became fathers of alien children, who, being educated according to the custom and institution of their mothers, did not want to appear to even know, so to speak, the Mosaic Law. A And so, he says, their region was filled from the beginning with divinations, as was the land of the aliens, and alien children were born to them. But it was very absurd, and truly most shameful, that those dwelling in the holy city, being sons born to them from alien women, should conduct their lives according to Hellenic customs and live outside the Law. And when God commanded every male child to be circumcised on the eighth day, and said clearly: "Three times of the year shall every male of yours appear before Me;" they did not do this, but they used to carry off their newborn to the demons, and in the shrines of the idols sacrifice on their behalf. You see them having trampled the law entirely. But was it consistent that those who had arrived at such a degree of impiety as not even to want to acknowledge the Redeemer should be called by the name of His very own people? Holy, therefore, is this judgment against them, and the reason for their turning away is not weak. "For the Judge of all is no respecter of persons." B You see them having arrived at such a state of impiety that they no longer even desired to know the Redeemer, let alone be called His people. Therefore, the verdict against them is a holy one, and the proposal for their turning away is not base. For the Judge of all is no respecter of persons.
VERS. 7, 8. For their land was filled with silver and gold, and there was no number of their treasures; and their land was filled with horses, and there was no number of their chariots.
He says that two of the most foul of all vices, namely greed and pride, were present in them. That greed is the root of all evils the most wise Paul testifies clearly. That arrogance is a thing hateful and hostile to God is evident to all. For it is written: "The Lord resists the proud, but gives grace to the humble." C Indeed, from what kind of wickedness can you see those who are held fast by the pursuit of riches being absent? For such men scrape together gain and gather money from usury and interest, from covetousness and injustice, from rapine and calumny. Insolence accompanies their riches, and a great proclivity toward the proceeds of nefariously wicked and accursed pleasures. For where there is luxury, there one will surely find D revelries, drunkenness, brothels, lusts, and every kind of intemperance.
Who among those accustomed to sound reasoning would not hold in abomination the haughty man who treats the weaker with scorn, holding his own eyebrows aloft, looking down on those in poverty, unable to endure sympathy for those in distress, deeming himself beneath showing mercy to those in need and hardship, and forgetting, in the end, that he is but dust and ashes? Our God, therefore, who loves virtue, accuses them—and very rightly—as having minds insatiable for the acquisition of plunder, mounted as if on horses, and ensnared in the traps of vainglory. He says their land is filled with horses, not as though merely one or two were suffering from arrogance, but as if their whole country were gripped by this passion and the evil were spreading through everyone. B Yet he also rebukes them for having transgressed in this matter against the Law and having chosen disobedience to God, who clearly declared: "If you come into the land which the Lord your God gives you for an inheritance, and you possess it and dwell in it, and you say, 'I will set a ruler over myself, like the rest of the nations around me,' you shall surely set over yourself a ruler whom the Lord your God chooses." Then, concerning the person being appointed, He says: "For he shall not multiply horses for himself, nor shall he turn the people back to Egypt, so that he does not multiply horses for himself." And in addition to these: "And he shall not multiply silver and gold for himself exceedingly." Therefore, He blames them both for the accumulation of wealth—and this insatiably—and for multiplying horses for themselves. This reproach also touches, as is natural, those who have been allotted the task of leading, since they were the ones transgressing the commandment, they who, more than the others, ought to have been seen honoring the decreed laws and rebuking those who transgressed them.
And the land was filled with abominations of the works of their hands, and they worshipped what their fingers had fashioned. And man was bowed down, and a man was humbled, and I will not let them go.
He again accuses them of spiritual fornication, and of choosing for many to worship false gods, falsely so named. He explains that they have advanced to such a measure of impiety that they have reached the very summit of every evil, having meditated upon the ultimate apostasy from God, who knows all things, sustains them by His nod, and brings them into existence. He seems in a certain way even to grieve intensely for human nature, which has been treated with the utmost insult. For God, the Lord of all, honored man with the workmanship of His own hands; he was not fashioned by word along with the other creatures, as was the case, for instance, in the command, D "Let there be a firmament, and it was so," but He took dust from the earth and fashioned man, according to the words of the most wise Moses. And he became according to the image and likeness of God, and was, as it were, ordained a kind of ruler over those on earth. Beyond this, he is honored also with the spirit of life, for He breathed into his face the breath of life. Therefore, "man, being in honor, did not understand," according as it is written.
A For he has worshipped graven things; and, as the prophetic discourse says, "They worshipped that which their own fingers made. And man has bowed down, and the man of low degree is humbled." This is an affront both to God Himself and to the nature of man. For although it was possible from the beauty of created things to see their Artificer in a relative way— "for the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead"—yet they have not done this; but by offering worship to stones, and by worshipping the wood, the miserable creatures have offended the Lord and God by nature, the Creator of all things; and they have failed to realize, as was to be expected, that they are also insulting their own nature, if indeed man is superior to wood and stones. Wherefore the Creator of all, justly indignant, says: "Man has bowed down, and the man of low degree is humbled, and I will not forgive them." By this He signifies the immutability of His wrath, even if because of both, as was to be expected, He has been stirred up against them: because they have offended the divine majesty, and have rendered their own nature most base. He says that their land was filled with abominations, hinting that those who were guilty of this vice of apostasy were not few in number, nor even easily numbered; and that their worship was not of one kind, but was worshipped by each according to his own whim, and a manifold swarm of idols filled their whole land. And thus it is said by the voice of Jeremiah: "According to the number of thy cities were thy gods, O Judah. And according to the number of the streets of Jerusalem ye set up altars to burn incense unto Baal." C It is, therefore, a wicked and intolerable thing to God, the making of idols, both those that are manifest to the senses, and those that fall into the mind and understanding. For Satan plunders the souls of men, grievously and in many ways, with imaginations which he casts into the mind and heart, sometimes even leading them into sins by the fabrications of idols, and drawing them into base and unnatural pleasures.
VERS. 10, 11. "And now enter into the rocks, and hide yourselves in the earth for fear of the Lord, and for the glory of His majesty, when He arises to shake terribly the earth. For the eyes of the Lord are high, but man is low; and the height of men shall be humbled, and the Lord alone shall be exalted in that day."
D Jerusalem being given to idolatry, or rather the whole of Judaea being led astray and unrestrainedly declining toward all manner of things hateful to the God who loves virtue, the war of the Babylonians in a certain way occupied the whole of Judaea; and when they had plundered it entirely, they slaughtered those they had captured, and carried off the women and children into their own region, and held them for a long time in the rank of captives. But when this expedition was announced, and was already impending, such fear seized the Jews, and they came to such a state of consternation, that they hid themselves in caves and in the fissures of the mountains, and took to inaccessible places; for since all their power
A of resisting those who were advancing against them had grown weak. Therefore, since the evils are not just impending, but rather have already entered within the gates and are present in the very land, He commands them to hide, and all but bury themselves alive in the earth, from the fear of the Lord and from the glory of His strength, when He shall arise to strike the earth—that is, to crush the earth.
That the divine counsels and thoughts are lofty and above all men, and that no one of those on the earth shall be able to oppose them, He makes clear by saying: "For the eyes of the Lord are lofty." For by the eyes of the Lord in this passage, He refers to His as it were pre-vision and His counsels, and the judgments He makes on every matter. For men, being small in nature and mind, both deliberate small things and think humble things. But God, the Lord of all, being lofty in nature, and understood in secret transcendences over all things, possesses an invincible thought. For no one would be able to bring forward a plan or support powerful enough to subvert the machinations of the divine counsels. He says that the Jews will know this, even if they did not know it before, when the grave war of the Babylonians attacks them, and every aiding hand grows weak, and thought fails, as well as the inventions of human counsel by which they thought perhaps they might be able to escape the B calamities of war. Therefore, experience will show, He says, that man is lowly, and the loftiness of men will be humbled, and the Lord alone will be exalted in that day. As I have just said, while all their power is proven to be weak, the preeminence of the divine power will be most manifest to those who have trusted in Him. It is therefore a terrible thing to offend God, and this thing becomes the cause of every calamity for us. We ought not to rely on our own powers, but rather to attribute the ability to do all things to God, and to make Him our helper—it is good to do this when some of the evils that befall us are brought on because we have offended Him through sin.
"For the day of the Lord of Sabaoth is upon every one who is insolent and proud, and upon every one who is high and lifted up, and they shall be humbled. And upon every cedar of Lebanon, of the high and lifted up, and upon every oak of Bashan; and upon every high mountain, and upon every high hill, and upon every high tower, and upon every high wall, and upon every ship of the sea, and upon every C spectacle of the beauty of ships; and the loftiness of men shall be humbled and shall fall, and the Lord alone shall be exalted in that day."
He calls the time of the war and the fulfillment of the anger against them "the day of the Lord." For this is the custom of the divinely inspired Scripture. And indeed, David marked the very time of the arrival of our Savior with the name of "day," saying: "This is the day which the Lord has made; let us rejoice and be glad in it." It will therefore, He says, be the time of wrath for all...
who are insolent and proud. A And he seems to call those insolent who dishonor the divine majesty, because they cannot bear to worship it, but instead are devoted to whatever gods they themselves may have fashioned; and proud, those who despise the divine laws and have trained themselves to hold the things decreed as of no account. And so the blessed David said: "The proud have transgressed the law exceedingly." Since, however, there were very many throughout Judea and truly in Jerusalem who were filled with wealth in abundance, and were flowing with a store of riches not moderately, and were excelling others and were fenced about and fortified by powers, and because they had leapt up to no small measure of glory among them, and were lifted on high, and as it were swelling, for this reason he says that this divine wrath will especially fall upon them, enigmatically insinuating the state and standing of each. For he compares them both to the cedars of Lebanon: "For I have seen the impious," he says, "propped up and exalted like the cedars of Lebanon"; nay, even to the trees of the terebinths of Bashan, that is, the oaks which are in the land of Bashan—now this is a place in Judea, which is now called Basanea, an excellent nurse of plants, having thick and very tall cedars. B And he likewise compares them to hills and mountains, and furthermore to towers and very high walls. And that they will also lose the means of being wealthy along with the land, he adds, saying: "And upon every ship of the sea, and upon every appearance of beautiful ships." This is understood in two ways. For when war was already announced on all sides, and the Babylonians were said to be approaching, the Israelites ceased to fix their hope on God, and invited the Egyptians to their aid, and hired the Tyrians and the surrounding nations. For all the Tyrians were seafaring, skilled in mercantile pursuits, and had magnificently constructed ships. But after the Babylonian arrived, before he devastated the land of the Jews, he plundered the Tyrians. Therefore, either this is what the prophetic word tells us in these things, or perhaps that: for very many of those who reigned over Israel had merchant ships, C which carried out merchandise for them from the region and land of the Jews, and in turn brought them in from foreign regions and cities; from which it came about that immense wealth accrued to them; they became more haughty, not unlike cedars, oaks, mountains, and towers. But that the occasion of the gathering of wealth—that is, the profits which flow in from trade and exchange—will perish together with the proud, he clearly denotes. That the Israelites also hired many for aid is not obscure, since God says of them through another prophet: "And Ephraim was a silly dove, not having a heart; he called upon Egypt, and went to the Assyrians. And when they go, I will cast my net over them, as birds of the air I will bring them down; I will instruct them with the report of their affliction." The judgment of God is therefore inevitable against those upon whom it comes. Is it not, then, impious ignorance, for hope...
in Him, and to be mocked by empty and foolish reasonings, thinking that even if He should wish to save them, some other, with the addition of human assistance, might rescue them and overcome His will? For if He closes against a man, it says, who will open? It is better, therefore, to trust in the Lord than to trust in man, according to the voice of the Psalmist.
"And all things made by hands they shall hide, bringing them into caves, and into the clefts B of the rocks, and into the holes of the earth, from the face of the fear of the Lord, and from the glory of His power, when He shall arise to shake the earth."
He shows the plan of the Jews to be worthy of ridicule, if they hide their gods and are eager to save those whom they worship. Yet how should they not have expected them to be their saviors, if indeed they knew them to be gods? But they themselves condemned their own decisions, and while witnessing to their utter impotence in every respect, they come to the aid of their gods. For they hide them in caves, and in the clefts of the rocks, and in the holes of the earth, so that the enemies, upon finding them, might not carry them away with the defeated as if they were captive gods. How then are they still gods to those who worship them, having received help? They are but soulless matter. And as the blessed David says: "The idols of the nations are silver and gold, the work of the hands of men." C Those who worship them suffer from an equal stupidity with them. For they themselves, having been their craftsmen and creators, lift them upon their shoulders, and go about, and worship them, and pray, saying: "Deliver me, for Thou art my God." Their heart is therefore ashes, and they go astray. It would be fitting for those accustomed to piety to bid farewell to the foolishness of the wandering and to cry out also that which is written: "The gods that have not made the heaven and the earth, let them perish from the earth and from those things that are under heaven." For to us there is one God the Father, of whom are all things, and we in Him, and one Lord Jesus Christ, by whom are all things, and we by Him.
"In that day man shall cast away his abominations, the silver D and the gold, which he made to worship vain things and bats, to enter into the holes of the earth, of the solid rock, and into the clefts of the rocks, from the face of the fear of the Lord, and from the glory of His power, when He shall arise to shake the earth."
That they were about to hide the gods that they had made and were falsely named as such—not being overcome by any reverence for them, but rather having condemned them as useless and powerless material—he makes manifest when he subjoins to those things which he had said: "In that day a man shall cast away his abominations which he made to worship, and the bats..."
A."
For having placed these man-made things in their shrines, they worshipped them irreligiously, for they thought them to be gods. But once they perceived the time of war to be at hand, and saw that there was absolutely no way for them to obtain help, and discovered that they were but stones and wood, and gold and silver material, which they had believed would be their saviors and deliverers, they cast them out of the temples and hid them in caves, sparing the material rather than rendering them any further honor as gods. And that their labor spent on the making of idols is vain and useless, he demonstrated by saying, "A man shall cast away his abominations which he made to worship, and the bats." For they themselves became the creators of their own gods and the craftsmen of the things they worshipped, yet they received no benefit from them at all. Perhaps it was for the bats alone that they built shrines. For such winged creatures, or rather vermin, always love to dwell in dark places, and they fill everything within them with horror and filth. "A man shall cast away," therefore, "the abominations which he made." And whither shall he cast them? He says, so that they may enter the holes of the hard rock and into the B clefts of the rocks, from before the face of the fear of the Lord. Observe, then, how the wretched creatures hastened to bury themselves along with their gods.
But they have not seen the God of all to be anything of this sort. For He did not hide in any way when they fled from the land of Egypt, and Pharaoh was pursuing them. For He broke through the sea and led them out with inexpressible power and inconceivable nods of His will, and while they were preserved, passing through as if on dry land, that senseless Pharaoh was drowned with his whole army. And indeed, when Rabsaces, the general of the Babylonians, was besieging Jerusalem on all sides and blathering against God, and saying that he would easily conquer the whole of Judea, God did not hide, nor did He seek out the rifts of rocks or the fissures of mountains. But Hezekiah prayed, saying, "Hear, O Lord, look down, O Lord, and see the words of Rabsaces, whom the king of the Assyrians has sent to cast reproaches upon the living God." And straightway he heard God speaking: "I will defend this city for my own sake, and for the sake of David my servant." And what then was the manner of the help that came to those in peril? It was miraculous and worthy of God. For "the angel of the Lord went forth and slew from the camp of the Assyrians one hundred and eighty-five thousand."
Therefore, let those who worship graven images be put to shame—those who have abandoned the all-powerful God and serve gods whom they hide away before themselves, lest they perish before them when they are exposed to the greed and avarice of their enemies. Let us say, then, according to the voice of the prophet Jeremiah: "A throne of glory C exalted, our sanctuary, the expectation of Israel, O Lord; let all who forsake Thee be put to shame. Let those who fall away be written in the earth, because they have forsaken the Lord, the fountain of life."
But now, if it is permissible to say something spiritual regarding spiritual matters, whoever suffers from the idols of the mind and admits the thoughts of depraved images, let them know that they shall become nests of bats, D that is, of unclean spirits. For each one is tempted, as he says, by his own desires...
being drawn away and enticed. Then desire, when it has conceived, gives birth to sin; and sin, when it is matured, brings forth death” (Jas. 1:14, 15). We must, therefore, reject the origins of the passions, and drive away the images that enter into the mind through mere thoughts, knowing what is written: “If the spirit of the ruler rises against you, do not leave your place; for a remedy will quiet great sins” (Eccl. 10:4).
“Behold, then, the Lord God of hosts shall take away from Judea, and from Jerusalem, the strong man and the strong woman, the strength of bread, and the strength of water, the giant and the strong man, and the prince, the warrior and the judge.”
Having set out the account for us at sufficient length regarding their more ancient crimes, he turns the discourse again to the time of their final misfortunes, which they have justly endured for having impiously raged against our Lord Jesus Christ. For the wrath of the Lord has been commanded B against them, and most rightly so; for having put the prophets to death and stoned those who were sent, they did not even reverence the Son Himself, but leaped upon Him like wild beasts, and as much as it lay with them, they delivered the Author of life to death, saying, “Let us bind the just man, because he is useless to us” (Sap. 2:12). Most terrible, indeed, were the things that happened to them in the war, and they were consumed in many ways: partly by famine and sieges, by fire and sword, partly by the captivity of their women and children. That they also suffered the loss of the gifts from above and from God, and were deprived of the goods of mind and soul, he teaches C by saying: “Behold, the Lord of Sabaoth shall take away from Judea and Jerusalem the strong man and the strong woman.” And the word of the prophet now is not about physical strength—for it is foolish to understand it in such a way—but rather about the strength that is intelligible, and that which pertains to the mind and the heart, by which we are accustomed to practice virtue correctly. For the flesh wars against the spirit, and the spirit against the flesh; for these are opposed to one another, and many worldly and unclean pleasures overthrow the human mind and drag it down to sins. There is need, therefore, of strength from above and from God. D For in this way, one will prevail and barely be able to conquer, and be crowned. But he says that this is taken away from the Jews, and the facts themselves will cry it out. For what discourse is there still among them about the practice of virtue? Or who is the noble man who has trained himself to stand against the passions of the flesh, or rather, the assaults of strange pleasures? For the mind of all is exposed and, as it were, prostituted like a half-cooked beet, according to the voice of the prophet. For they cannot say, “I can do all things in Christ who strengthens me” (Phil. 4:13). The strength of bread and the strength of water are also taken from them: not again of perceptible bread, nor of waters placed in common use, but more truly of that of which David
A says: "He gave them the bread of heaven; man ate the bread of angels." We also say that he mentions the waters of the intellect, which the prophet Isaiah himself mentions somewhere: "And you shall draw water with joy from the fountains of the Savior." And indeed the Savior himself says: "Everyone who drinks from this water will thirst again; but whoever drinks from the water that I shall give him, there shall be in him a fountain of water springing up into eternal life." Understand carefully the words of the prophet. For he did not say simply that bread and water would be taken away from the Jews, but the strength of bread and the strength of water. And we must understand that he wishes to teach us something of this sort. For we, encountering the holy discourses and reading the divine Scriptures, and then understanding them, receive the strength of B intelligible bread. "For not by bread alone," he says, "shall man live, but by every word that proceeds through the mouth of God." In like manner you will understand concerning intelligible waters. The Jews, indeed, still have the bread and the water. For they are much occupied with the writings of Moses, and they read the law. But since they know nothing, they do not have the strength of the bread, nor indeed the strength of the water. For the bare letter alone is given to them, which has the appearance of bread and water, but in no way nourishes them for a spiritual condition and growth. Paul will attest to this, writing: "Until this day, when Moses is read, a veil is laid upon their hearts, not removed because it is abolished in Christ." But we also speak of the strength of bread and the strength of water being removed from the synagogue of the Jews in another way. And the discourse is mystical. For we who are called through faith to sanctification have the bread, I mean the bread C from heaven, that is, Christ, or rather his body. But if anyone should ask what kind of strength and power his is, we say that it is vivifying; for it gives life to the world. We also approach in like manner the grace through holy baptism, which sanctifies us, calling the strength of the water the abolition of sins, spiritual regeneration, for conformity to him, Christ. And in addition to these, a free entrance into the kingdom of heaven: "For unless a man," he says, "is born of water and the spirit, he cannot enter into the kingdom of God." The Jews, therefore, are deprived of such goods. For there is no strength of bread among them, that is, that vivification which is in Christ. They do not have the strength of water; for unwashed sin has remained among them. They will not enter into the kingdom of heaven, having dishonored Christ who brings one in; for they did not believe the one saying: "I am the way," and "I am the door." He will likewise take away D the giant and the mighty man. Who, then, is that giant? And who is the other? I indeed think that by the giant, he designates the one who has arrived at the limit and goal of spiritual strength, but by the mighty man, one who is a little lesser and more dejected, and inferior in that excellence which is understood in the former. For to each one of us
slightly diminished, and yielding to the superiority understood in him. For to each of us a measure of grace is given by God. This the most wise Paul makes evident to us, saying: "I wish that all men were even as I myself; but each of us has his own gift from God, one in this way, and another in that." It is also A a custom of divinely inspired Scripture to call those who are especially robust "giants." For indeed God once said concerning those Babylonians who had campaigned against the land of the Jews: "Giants are coming to fulfill my wrath, rejoicing at the same time and behaving insolently." And indeed the Psalmist also says: "He shall exult as a giant to run his course." But there shall be no warrior among the Jews, nor any judge. For we, who have honored the Lord of hosts through faith, are strengthened by Him, and we are rendered capable of resistance, specifically against wicked and impure powers. "For our struggle is not against blood and flesh, but against the principalities, against the authorities, against the world-rulers of this darkness; against the spiritual forces of wickedness B in the heavenly places." Equipped with the weapons of justice against these, and possessing the spiritual panoply, we resist in an intelligible way. The divine Paul also mentions these, saying: "Stand firm, therefore, having girded your loins in truth." And what follows: "For our weapons are not carnal, but powerful in God; and walking in the flesh, we do not war according to the flesh." But among the Jews no one of this kind exists anywhere; rather, they yield victory without a fight to every attacker, and to their own untamed pleasures. Nor would anyone find among them someone who knows how to judge rightly, whether in matters concerning the mind, or even in external and worldly affairs. For strange and wicked thoughts C invade the human mind, and a terrible tumult of impure desires causes confusion; but the mind of the wise and moderate man stands fixed, like a judge weighing each thing, and rejecting the bad, but crowning the useful with a silent vote. This too is entirely unpracticed among the throngs of the Jews. For God, who guides us in this also, is not with them; nor do they know how to test what is blameless and pleasing to God, even if they were to practice some of the external matters. For how could they know the precise aim of the law, having offended the Lawgiver? And for that reason, they are not undeservedly deprived of all understanding, I mean of the Sacred Scriptures.
D VERS. 2-4. "He shall take away, moreover," he says, "prophet and conjecturer, and elder, and captain of fifty, and admirable counselor, and wise architect, and intelligent auditor: and I shall appoint youths as their princes, and mockers shall rule over them." That prophecy has been removed from the Synagogue of the Jews, no one would doubt, since the matter itself cries out. For the blessed prophets who lived at various times proclaimed Christ, [D-continuation] the, I say, to the holy Scriptures, [of which] they have been justly deprived; [those who] have collided with the Lawgiver.
55 Therefore, that prophecy has been withdrawn from the Judaic Synagogue, there is no reason for anyone to doubt, when the fact itself cries out. For the blessed prophets of old preached Jesus. But after that which was fulfilled arrived.
and the end of the law and the prophets had come (for God and Lord appeared to us, according to the Scriptures), then they acted insolently toward him; and the grace of prophecy ceased among them. For it was not consistent that those who were enemies of God and insolent, and who had even become killers of the Lord and had hands full of blood, should be honored with the spirit of prophecy. The blessed Daniel A will testify to these things also, saying that the vision and the prophet are sealed. Therefore, Israel has become bereft of such a bright and glorious grace; and they have become so ignorant and devoid of a good mind that there is no one among them who is a "conjecturer." By a conjecturer we mean one who, as it were, puts things together and correctly predicts each of the events, and clearly perceives where any matter will arrive and at what end it will finally settle. For those who approach the business of life thoughtlessly and with light-minded concepts depart from what is useful and, walking as if in darkness, stumble against rocks. But those who are possessed of exquisite understanding look with a sharp eye upon the outcomes of events; and they are not without cause for admiration, for this reason—that they see everything in an orderly B and economical way. This is the fruit of a good mind and the result of truly superior counsel. We call a "senior" not the one who is so by time (for there are very many among the Jews even now who reach the peak of advanced age), but the one who is so by understanding and knowledge, and who has reached, as it were, the end and pinnacle of prudence; to whom the blessed John also gives instructions, saying: "I write to you, fathers, because you have known him who is from the beginning." We therefore understand "elders" to be those who already have a calm mind, who are settled, and who are gray in their thinking and have practiced using their reason as one who has attained maturity. He mentions a "captain of fifty," not meaning absolutely one set over fifty men, but as one derived from this very fact, the one who is simply and entirely the leader, and who persuades those subject to him to behave and live in order and with decorum. C This, too, has fallen into sickness along with the rest in the case of the Synagogue of the Jews. For while the Savior of us all, Christ, still was with them, and was calling them through faith to eternal life, to the kingdom of heaven, and to intimacy with God, there were still among them chief priests and leaders, Scribes and Pharisees. But when the wretches had killed him, they were scattered to every wind; they became sojourners, vagabonds, and strangers everywhere among the nations, having no longer leaders and those set over them as they had in the past—but were like a flock that has been deprived of a shepherd and has no one to preside over it. And, what is even more burdensome, they have no admirable counselors like the prophets of old used to be, who instructed them in things conducive to salvation, who restrained those who were rebellious and unbridled, and who guided them skillfully toward everything necessary for benefit and utility. Furthermore, he threatens that he will take away from them both a wise architect and a sensible hearer—these also being spiritual gifts and God-given, and to be held in the highest honor and value. For we say that a man is a wise architect if he knows how to build the Church intelligently, with upright and in-
- A offensive mystagogies, and one who clears away the deceptions of so-called knowledge, while walling up the minds of the believers with the dogmas of truth. Such was the divine Paul, commissioning and saying: "According to the grace given to me, as a wise architect I laid a foundation, but another is building upon it. But let each one watch how he builds. For no one can lay any other foundation than the one that has been laid, which is Jesus Christ." Therefore, there is no wise architect among the Jews, nor even an intelligent listener; but we consider him to be such who possesses the discernment of spirits, and is able to understand who is speaking in the Spirit of God, and B who, on the other hand, in Beelzebub. For many have been the discourses given by many—discourses having both dogmatic explanation and bringing to mind the ways of gentleness. But the unintelligent and unlearned seize them without discernment, and receive the words without examination, even though they possess no benefit, and are much more accustomed to cause damage. But the intelligent listener, like an expert moneychanger, admits that which is accustomed to be beneficial, while he rejects as counterfeit—like a debased coin—that which is not so. A similar thing the blessed Paul says: "Be wise moneychangers, test everything, hold fast what is good, abstain from every form of evil." And moreover, another of the holy disciples commands things consonant with these, saying: "Brothers, test the spirits, whether they are from God."
"With all these having been removed," he says, "I will appoint adolescents as their princes, and mockers shall rule over them." C Here, again, he does not call them adolescents according to the time of their age, but those who have not yet reached the perfect peak in understanding. For youth is always foolish, and is tossed about and wavers in ignorance, and the best counsel fails them. And indeed, the Jews have such leaders even to this day—young in mind and mockers. For they steal away the reputation of men, although they labor under a great shortage of all goods and of all virtue. They are also mockers in another way, buying with money the right to be called "Rabbi," and for the sake of greed and the gathering of profit, they have obtained the office of teaching. But those who, having driven away the disease of hypocrisy, are true worshippers of our common Savior Christ, do not have the appearance of virtue falsified by outward adornments, but admit the ornaments of piety D into their mind and heart, and while they walk upon the earth, they live as citizens in heaven, having as their instructor our Lord Jesus Christ himself.
"And the people shall collapse, man against man, and man against his neighbor. The child shall stumble against the elder, and the dishonorable against the honorable."
The word has already given us a message beforehand that the strength of bread and the strength of water will be taken away from Judea, and the giant and the powerful man, the warrior and the judge, and
A a prophet and a diviner, an elder, and a captain of fifty, and a wonderful counselor, and also a wise architect, and an intelligent listener. Then he makes clear where the matter will eventually lead for them, and into what kind of harm it will terminate for them, by adding immediately: "The people will fall upon one another, man upon man"—that is, they will be in a state of disorder, and will live a life full of tumult. When the young do not respect the venerable gray hair of the elder, when those of lower rank do not deem it worthy to honor their superior, but no one reproves, or leads each one to what is proper for them, all things among them will be in total disarray, with every kind of order and knowledge removed. For where the divine law is not present as the arbiter of what must be done, how or from where could it be possible for anyone to live honestly and decorously in the world? It is the same as if someone were to want a ship to sail a straight and B unimpeded course, devoid of both its rudder and its helmsman.
VERS. 6, 7. *Because a man shall take hold of his brother, or the relation of his father, saying: You have a garment, be thou our prince, and let my food be with you. But he answering shall say in that day: I will not be your prince, for there is no bread in my house, nor garment, I will not be prince of this people.*
The prophetic discourse signifies to us the magnitude of the misery and extreme calamity of the Jews. For they reigned at appointed times in Jerusalem, those who were of the tribe of Judah; and they were splendid, famous, and adorned with riches, and crowned in the lot of nobility in a truly excellent manner. They were led also in another way by those of the tribe of Levi, according to the order C of Aaron. Since the high priest presided, and the elders and Levites performed their services, these men were venerable to those throughout the whole region of the Jews. But when they had committed what was unlawful, and practiced every kind of impiety against Christ, they slipped from that ancient dignity and from the celebrity of their riches and fame, and their affairs arrived at such confusion and vileness that they could not have any leader among them who was illustrious in ancient excellence, nor endowed with wealth, nor power, nor knowledge of the law. He teaches this very thing when he says: "A man shall take hold of his brother, or the relation of his father, saying: You have a garment, be thou our prince, and let my food be with you." For when things are in confusion and great D disorder, to such a degree that they clash with one another, and there is no honor or modesty—neither of the young for the old, nor of the ignoble for the glorious—anyone, he says, will look for a leader for himself, and will choose him, scarcely even moving him by kinship of birth and drawing him to pity. And he will choose him, he says, not as one flourishing in riches, but as one not being naked, and he will love to be nourished and to serve as a beggar under him, even one who scarcely has a garment. But although he is such a one, he will not accept the rule, even if nothing is sought from those who wish to be subordinated. For they seek bread in order to be subordinated, and for the sake of the most meager nourishment they commit themselves into servitude to him. And what is this evasion and repudiation?
It is, of course, total mendicancy. For he will say: "There is no bread in my house, nor clothing; I will not be the leader of this people." A You see how that which was once held in the highest esteem by them—to be a leader, I mean—which was once sought by many contrivances and attained by few, will be offered to those who are willing. But because the affairs of all have fallen into a state of grievous and inactive poverty, even this position will appear something to be avoided. It is possible, therefore, to see from the facts themselves from what a state the affairs of the Jews have shifted into what a condition. For the wretched ones have offended Christ, who distributes all good things to us in abundance, who crowns with glory those who love him, and enriches the souls of the sincere with spiritual gifts. B
VERS. 8. For Jerusalem is dissolved, and Judea has fallen, and their tongue with iniquity, in the things that pertain to the Lord, they do not obey. He says that Judea has fallen, just like a wall; and he confirms the cause for which it suffers this. What, indeed, is meant by "it shall be forsaken"? This means it is deserted and abandoned, bereft of the care and concern of Christ. For they heard him saying clearly: "Behold, your house is left unto you desolate." Judea has also fallen, having no one to raise it up, who knows how and is able to save. For Christ is the foundation, and upon him are we all built up, living and spiritual stones, joined and fitted together in mind into a holy temple, into a habitation of God, in the Spirit, and we are placed upon him. C And those who have attained him as a base have an immovable foundation and stability in all good things; but those who do not have him are ruinous and most easily carried away to any shameful thing whatsoever. Judea has fallen, therefore, and Jerusalem shall be forsaken. Something similar another of the holy prophets proclaimed beforehand, when he says: "The house of Israel has fallen, there is none to raise it up." And such things have happened to them because, alongside their disobedience, they had an impious and most iniquitous tongue. For what kind of foul thing have we not discovered them saying against our universal Savior Christ? When they called him a Samaritan, a demoniac, a glutton, a wine-bibber, and born of fornication? Accordingly, along with their disobedience, their tongue was always impiously petulant in things that pertained to Christ, concerning whom it can be said: "For not in vain are nets spread for the birds." D For those who have been companions and participants in murder store up evils for themselves as if in a treasury; and evil is the destruction of those men who violate the law.
VERS. 9. Why now is their glory humbled, and the confusion of their face stood against them, and they announced and manifested their sin as that of Sodom? He denotes the time of the rejection of the Jews, and says: "Now their glory is humbled," confirming for certain that in those times especially, in which their tongue, not without
A wickedness, was impious toward Christ, then also every kind of misery was brought upon them, and they fell into disgrace. And in what manner their tongue was impious with disobedience, the prophet himself makes clear to us, passing over other things, but mentioning only their final impiety. For they were always hostile and averse to Christ, and being wounded by the arrows of envy, they plotted in many ways. But when they brought Him to Pilate, then indeed they most of all announced and manifested their own sin, just like those of Sodom. For just as the inhabitants of Sodom, sickening wildly with uncontrollableness in their desires, and overcome by pleasures contrary to nature, rushed upon the blessed Lot, demanding the men who had entered in to him for abuse, having trampled upon all shame and with unbridled shamelessness prevailing, I think that the Jews in the same way B announced and proclaimed their own iniquity, crying out and saying to Pilate concerning Christ: "Away with him, away with him, crucify him." This voice of theirs was arraigned even by one of the prophets, saying: "I have forsaken my house, I have left my inheritance, I have given my beloved soul into the hands of her enemies. My inheritance has become to me as a lion in the forest, it has given its voice against me, therefore I have hated it." Woe to their soul, because they have taken evil counsel against themselves, saying: "Let us bind the just, because he is useless to us." Therefore they shall eat the fruits of their works. Woe to the wicked, evils shall happen to him according to the works of his hands.
The prophet again bewails the people of the Jews, and explains the causes of the complaints against them: For they said, he says, within themselves: "Let us bind the just, because he is useless to us." For they did not receive through faith the Savior of all, Christ, but continued C to heap insults upon Him, and truly thought that He who had come for this purpose—that all things in Him should become common for us, and that he might transform those who had sprung from the blood of Israel from the legal manner of life into a spiritual conversation—would be in no way useful to their life. Therefore, having assumed He would bring them no advantage, they bound Him with death, as far as it depended on them, even though He rose again as God, emptying Hades and breaking the power of corruption. For He is Life and the Author of life. But against themselves they took counsel, wishing to bind the just; and they shall eat the fruits of their own works. For whatever a man sows, that also he shall reap. And those who are of upright character, and who burn with the love of God with their whole heart, will find good fruits from this; but those who fall away and are disobedient, and who fight against the divine majesty, shall eat the fruits of their D works, that is, fire, and judgment and punishment, and whatever things follow from wrath. For such things will certainly follow those who have chosen to fight against God.
It is, therefore, true: "Woe to the wicked, evil will befall them according to the works of their hands." For just as they delivered Jesus to Pilate and to the untamed rage of the soldiers, so, he says, they themselves will be delivered to the Roman armies. And we shall find that this is clearly stated also by the voice of Ezekiel. For it is said to that impious city which killed the Lord, Jerusalem: "As you have done, so shall it be to you; your recompense shall be returned upon your head." A
ORATION III
Chapter III, verse 12: "O my people, your exactors strip you, and those who demand rule over you." B
Since he has abundantly and very clearly explained that the region of the Jews would suffer from a scarcity of all good things, and has recounted what was to come upon those who had run riot against Christ, he again urges them to turn away from their transgressions. With gentle words, he almost effectively charms them, turning them toward better things, and teaching them to avoid those who have been the authors and causes of all their evils. For I do not think we ought to be subject to those who have the place and lot of teachers, unless they set out to teach things that are useful and are willing to refute what is truly believed to be sinful. For the virtue of a teacher consists in being able to lead those who are being instructed to an accurate knowledge of what is useful, to mark as spurious what is of a nature to be harmful, and to command them to turn away from what is wont to cause harm. C
Indeed, those who are considered disciples are worthy of all praise if they do not look simply at the commands of their teachers, but at the nature of things; and while they admire those who teach, if indeed they are good and knowledgeable and interpreters of the best things, they should find fault with those whose purpose is not such. For even though some graze herds of sheep on mountains and in wooded dales, if a pit lies open to the animals, or a precipice appears in view, the sheep go around it and do not bring death upon themselves; for, by a certain law planted in them by nature, they are taught to spare their own lives. Is it not, then, contrary to reason if this is seen to prevail in animals lacking reason, while in us, who are endued with reason, there should be no knowledge of the things that pertain to the utility, necessity, and cultivation of life?
Therefore, if any of those who have been appointed as our teachers and guides choose to lead us to things that are not fitting, we should not simply be content to love them, nor follow rashly and unthinkingly toward what pleases them, D but rather examine each of the things to be done, choosing that which is most wont to be of help. The teachers of the Jews, then, that is to say, the Scribes and Pharisees, were keen and industrious when it came to gathering in revenues of money and collecting from the people gifts, first fruits, tithes, and everything else that the law assigned to those who had the lot of the priesthood. But their purpose and plan, and where all their zeal was placed, was to create confidence among the common people that the law primarily...
A It was to those who guarded the law in this way that the Word was primarily intended; regarding the other commandments, however, they had no great regard. Hence the Savior himself said to them: "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faith" (Matt. xxiii, 23). They were, therefore, devoted to gain and lovers of money, and they would sometimes impose harsh fines upon those who stumbled, so that, by terrifying those accused of any offense whatsoever, they might persuade them to offer them even more than they could afford. Hence He says to those who were wronged by them: "O my people, your exactors are gleaning you, and your collectors rule over you." By saying "people," He signifies even now Israel, as one who might still enjoy the benefit of gentleness and humanity, and not be entirely torn away from that union and association with Him, if indeed he would wish to turn himself toward what is pleasing to Him. But in calling the exactors "gleaners," He points to the magnitude of their insatiable greed and avarice. For in the harvest, some collect what falls from the hand of the reaper, leaving nothing behind in the fields; and those who pick grapes do the same. "Your exactors," He says, "are therefore gleaning you." Just as if He were saying: B They have harvested your resources, and their greed does not stop even there, but they already glean—that is, they lay their hands on what has still been left behind. And most beautifully and aptly, He does not call them instructors, or teachers, or anything of that sort, but rather names them exactors and collectors, teaching that they lord it over them, not as teachers treating disciples gently, but as rigid and savage masters, forcing them to think what they themselves think and compelling them toward anything at all, and sometimes even contrary to their will. But the intention of those in Christ was not so. Accordingly, the divine Peter writes to those who have been called to the episcopacy and who have been chosen to lead the rational flocks: not as dominating the clergy—that is, the people who are the Lord’s portion—but as becoming examples to the flock (1 Pet. v, 2, 3).
C The mystical Word also knows of other exactors, whom those who intend to live rightly must needs reject. For the evil and opposing powers solicit the zeal of all mortals toward evil; they extort and, as it were, exact, collecting the mind’s inclination toward the passions as a kind of tribute. For the holy Word declares those blessed who have not heard the voice of the exactor. For those who separate themselves from the desires of the flesh, and who with youthful and vivid prudence repel the evils born of sin, trample upon principalities and overcome the spirits of wickedness, are stronger than to suffer themselves to be conquered by the voice of the exactor. D Therefore, such exactors are to be avoided, and we must not concede that they should collect the fruit of sin in us—no, not even glean it. This, however, we shall accomplish, being strengthened in power and, as it were, through the sinews of Christ, and having cast out the depraved thoughts of our mind, and foul desire, and every kind of viciousness.
A "My people, they who call you blessed deceive you, and disturb the path of your feet." He rouses them again to vigilance, and wishes them to be examiners of things, not simply to be made lax toward sloth by flattering words. For the Pharisees used to wander around throughout the houses of the Jews, offering flattering words, and calling them a blessed people, and the inheritance of God. And perhaps they were echoing to them what was said through the voice of Baruch: "Blessed are we, Israel, for the things that are pleasing to God are known to us." And so, that they might induce them to offer the first-fruits and tithes appointed for them by the law, they used to feign flattering speech; they were often wishing to be easily accessible, and they pursued an appearance of friendliness; but for the sake of gains and profits, they taught even the common people under their hand to violate the Law. Our Lord Jesus Christ chided them for this, as those who make void the commandment of God because of their own transgression. "They deceive you, therefore," He says, "who call you blessed, and they disturb the path of your feet." For they do not allow you to walk with a straight foot. Leading them astray, as it were, from the straight path, they carry them toward precipices and pits. B Now the straight and level path is union and fellowship with Christ through faith. But because the leaders of the Jews knew that, once the commandment given through Moses was abolished, they would be stripped of their gains and profits, they disturbed, as it were, the path of the feet of the people, adulterating the word of Christ and ordering them to cling to the shadows of the Law. For the wretches dared to say, "We know that God has spoken to Moses, but as for this fellow, we do not know from where he is"; and again, "If this man were from God, he would not be breaking the Sabbath." And what is even more impious than these things, against those who wished to listen to Christ and attend to His words, they impiously said, "He has a demon and is mad; why do you listen to him?"
But it must be considered, also in another way, by the spiritual man and the worker of virtue, that he ought to avoid most strictly the thoughts that flatter him in his mind and heart. For Satan, being terrible in wickedness, when he cannot draw those who excel in the life and conduct most dear to themselves toward his own opinion, attempts to undo them by another way. For he praises them as having achieved success, he receives them as already holy, he calls them blessed as if they had already become friends of God and had ascended to the summit of every virtue. Then, having begotten in them the passion of pride, he prepares them to offend God, and finally he shakes them like a plant from its foundation. For he is not ignorant that the God of all gives grace to the humble, but resists the proud. We must, therefore, as I said, deprecate and detest the thoughts that flatter us within our mind and heart. C For they do not permit us to traverse the straight path, through which one might proceed even very easily toward that which is pleasing to God. But now he will be brought into judgment for the k-
A
VERS. 13-15. *Sed nunc stabit in judicio Dominus, et in judicio sistet populum suum. Ipse Dominus in judicium veniet cum senioribus populi sui, et cum principibus ejus. Vos autem quid incendistis vineam meam? Et rapina pauperis in domibus vestris? Quid injuria afficitis populum meum, et faciem pauperum confunditis?*
The prophet says that the multitude of the oppressed is not destitute of help, nor empty of all care and abandoned; rather, he confirms that the Lord of all will take the greatest care of them. For, he says, He will plead their cause against those who harvest and who welcome them as if they were blessed; and He will disturb the path of their feet and will pursue in judgment the elders of the people and the princes or prefects. For He redeemed His people from the house of bondage, and He delivered them from the B importunity of their lords, stirring up all creation against them. And indeed, He worked changes of waters into blood, and struck them with hail, and with deep and three-day darkness, and with all other things; for it is a long task to recount each one. Then He led them through the midst of the sea and fed them in the desert; He brought them into the land of promise, and drove out great and most warlike nations like thorns. The divine David also declared this, addressing the Saviour and Redeemer of all: "You brought a vine out of Egypt, You cast out the nations and planted it, You prepared a way before it; it extended its branches as far as the sea, and its shoots as far as the rivers." For Israel, as the prophet Jeremiah says, was a vine thriving with branches, and its fruit was flourishing. But when the care of cultivating it had been entrusted to the princes of the people, they oppressed the Master’s vine in such unjust ways that it now appears to be completely burned up. Therefore, He will level this charge against them with these words: "Why have you set fire to My vine?" For those whom it was right to make that intelligible vine—namely, Israel—more fertile, these have reduced it to total desolation, and have made it dry and useless to the Master. It has been set on fire, therefore, by those from whom it was expected to be full of clusters and heavy with fruit, and to be preserved from every harm. Now, it is worth the effort to see how they are said to have set fire to this intelligible vine. For it was fitting that those who presided over the office of teaching, and who held the law which leads C to all things that please God, should live before all others according to the prescription of the law and be adorned with the glory of justice, so that their life might be a kind of singular exemplar and image of a most perfect life for the people subject to them. It was fitting, moreover, that they should lead those subject to them to every goodness through the instruction of the law, to rebuke the wayward, to raise up those who have fallen, to show the path of piety, to instruct them in higher things, and to persuade them to look toward the end of the law, that is, Christ. "For Christ is the end of the law and the prophets." But concerning D
A Him Moses spoke through shadows and types, pre-announcing to those of old the venerable and great mystery. But having shown disregard for all these, they themselves were evil in their ways, unbridled in their greed, incontinent in their desire for gain, deeming that which judges rightly of almost no account at all; and as for the things over which they ought rather to have blushed, they were accustomed to boast in those very things. The vineyard, therefore, has been burned, being neither helped by the manner of life of those who were allotted the charge of leading others, nor instructed by the legal precepts unto a straight and blameless life, that is, unto the knowledge of Christ—and this, though He had already shone forth upon those on earth and was saying clearly: "I am the light of the world, I am the way, and I am the truth." Let them, therefore, hear: "But why did you burn my vineyard, and why is the plunder of the poor in your houses? Why do you wrong my people, and put to shame the faces of the poor?" For they were dragging the poor away from understanding unto what they thought fit, and caused their faces to be put to shame. For just as those who are diligent in justice stand before God almost with a shining face and one pregnant with much confidence, so we say that those who are lovers of wickedness have the face of their heart sullen and joyless, covered with shame and confusion. But just as the one who acts as pedagogue toward understanding and is an instructor in the most beautiful things brings aid, so, I believe, do all who are ordained as teachers bring harm, unless they make the one who is being instructed a lover of better things. For they suffuse his face with redness, and him who is poor and meager in knowledge they thrust downward, and snatch him away toward baser things. There were also, in another way, the leaders of the Jews who were unjust and rapacious, and while they put to shame the faces of the poor, they attached themselves to the wealthy, even though the law said: "Judge righteous judgment," and instructed everywhere that, "Thou shalt not accept a person in judgment." C
VERS. 16, 17. "Thus says the Lord: Because the daughters of Sion are lifted up, and have walked with a haughty neck, and with winks of their eyes, and with the stepping of their feet, together trailing their tunics, and at the same time sporting with their feet, the Lord will humble the leading daughters of Sion, and the Lord will uncover their apparel in that day."
The discourse has already declared to us that the leaders of the Jews were in the most earnest pursuit of the necessity of becoming wealthy and of having glory that was conspicuous in that regard. They were full of injustice and greed, so that they might receive magnificent revenues both in the city and in the country, riding on horses, and being not a little puffed up by the outward show of those accustomed to serve as their bodyguards. For He accused them in the preceding passages, saying: "And the land was filled with horses, and there was no number of their chariots; and the land was filled with silver and gold, and there was no"
A number of their treasures." Following this, it transpired B that women who were wealthy, inasmuch as they lived in luxury, sought to be pampered, and took great pleasure in ornaments made of gold and stones, and in varied attire, and in the sumptuousness of their garments. For the female sex is always, in conditions of great prosperity, ambitious and ostentatious. They are very fond of elegant clothing, and indeed they clothe themselves in gold and, raising their eyebrows high, boast of the beauty of their bodies. And frequently, on this very account, the pride of those who dwell with them is puffed up, and some esteem the dissipation of their wives as a glory to themselves. Perhaps C the leaders of the Jews were afflicted with this same disease, while they held the piety that is towards God in contempt. For in order that they might always have the supplies of wealth remaining to them, while the people offered them according to the prescription of the law, they did not embrace the faith in Christ, nor did they wish to persuade others, shutting up the kingdom of God, as it is written, neither entering themselves, nor allowing those who wish to enter to do so. On this account, they were delivered to the Roman armies for devastation and for plunder, and they perished together with their wives and their most beloved ones, their houses, and their wealth. For what they had gathered with such great exertion and effort became the property of others, and they themselves are to be pitied, and are wanderers, and appear in the greatest misery. This discourse therefore inveighs against their women, or rather their daughters—those of the leaders, as it were, and the most magnificent, who even belonged to the powerful—and says: "Because the daughters of Sion were lifted up, and they went with a stretched-out neck, and with the winking D of their eyes," and what follows. But they were lifted up not on account of virtue, but as in a carnal and most earthly way of thinking. For it seemed to them a great thing, as I said, to be proud on account of wealth, and glory, and outward ornaments, which they gathered from stones, and gold, and varied attire. In these things, the prophetic word describes for us the character and the demeanor of a pleasure-loving and immodest woman, adorned with conspicuous finery, as if from one woman to demonstrate the haughtiness of all the women among them. For they walked, he says, with a stretched-out neck, and with the winking of their eyes; although for a most modest woman, who cultivates a life of gravity and integrity, modesty is most dear, and it would be fitting for her not even to be seen by the eyes of men. But these women have fallen into such folly and impudence, that in their processions and ways of walking they would sell themselves, lifting up and stretching out their necks, nodding to those who looked at them, and sometimes even laughing, and by their laughter almost promising themselves to those who looked at them. For a meretricious disposition is always unstable and fluctuating, and flows with much idleness, whence there arises a greater propensity for pleasures. He objects to them also the crime of sloth, and says they play the harlot: they draw along their tunics, and play with their feet. It is likely that they thought this too contributed to their elegance; but this is a meretricious practice and an argument of the utmost abomination. For where the stamping of feet resonates with rhythmic songs, there, clearly, the clapping of their own hands also resounds, and every kind of filth, and the spectators are invited to lewdness. At that time, he says, the Lord will humble the daughters of the princes
Zion, and will reveal their outward appearance, that is, he will either take away their finery, or will make their shame manifest. And this will happen when, desolate and stripped of all finery and covering, they shall be given over to the hands of their enemies, as slaves and captives, and filled with every misery.
And the Lord will take away the glory of their apparel, and their ornaments; and their hair-nets, and the little crescents, and the pendant, and the adornment of their face, and the composition of the glory of their ornaments, and the bracelets, and the armlets, and the network, and the trinkets, and the rings, and the earrings, and the purple-bordered garments, and the half-purple ones, and the [outer] garments, and those after the household, and the transparent Laconian [dresses], and the fine linen, and the hyacinthine, and the scarlet, and the woven [garments], and the summer-cloaks of reclined [embroidery].
Saying that on that day B their outward appearance would be revealed, he describes it accurately, and in what manner this outward appearance will happen to them. For he is persuading us that they will be in poverty and in the loss of all things that are subtly devised, and of that ancient prosperity and luxury, adding that they will be stripped of all finery, having cast away the nets, and the little crescents, and the pendant, and the things connected to these. Through which it is possible to see those who are insatiable for beautification, and for a mind that is fond of finery, or rather, even now, fond of fornication. For to women who are good in their mind and friends of modesty, such practices are entirely hateful, and those things through which they would be in an unseemly appearance are avoided and hated; they are set rather on [the idea] that they ought to be praised through good deeds. But as for harlots, to whom it seems pleasant to play the harlot and to be lewd, their C mind has shifted to everything contrary, and their desires lead them in the opposite direction. They are in all haste to be adorned, and to collect from everywhere things useful for this purpose. And it would be fitting for each such woman to hear: She is frivolous and wanton. Solomon also remembers such an unseemly and forward woman, saying: "The woman who is a trap of hunters, and her heart is a fishing net; bonds are in her hands. He who is good before the face of God will be delivered from her, and he who sins will be caught by her." D And these things, let us say for the present, are spoken by us concerning unseemly and wicked women.
But it must be known that God, through the voice of Ezekiel, speaks to the Synagogue of the Jews as if to one woman, whom he also says was adorned with varied finery. And the things written about her are as follows: "And I spread my wings over you, and I covered your nakedness, and I swore to you. And I entered into a covenant with you, says the Lord Adonai, and you became mine. And I washed you with water, and I washed the blood from you, and I anointed you with oil, and I clothed you with embroidered work, and I shod you with hyacinth, and I girded you with fine linen, and I clothed you in the finest silk, and I adorned you with an ornament, and I put bracelets upon your hands, and a chain about your neck, and I gave an earring upon
your nostrils, and rings upon your ears, and a crown of glory upon your head. I adorned you with gold and silver, and your raiment was of fine linen, and silk, and variegated work. A With variegated adornment, then, does God beautify the soul that has attached itself to Him, and He crowns it in many ways with the accolades of virtue. But for those who preserve their way of life blameless, and continue in holiness, the adornment of intellectual beauty will be in greater increments, and it will remain unshaken. Yet for those who fall easily and readily into things which are unbecoming, and lightly incline toward shameful deeds, it will happen that they are stripped of all good things, and will lack even those things which were once given to them. For they will fall into evil and impure lovers, into the princes of this world, and into the rulers of darkness, into the spiritual forces of wickedness, who indeed especially hunt and trap souls adorned with virtue. For it is their sport and their delight to destroy them, no less truly than bird-catchers think it a worthy and excellent thing to catch outstanding sparrows. And it is written also concerning Satan that his foodstuffs are choice. Wherefore it is fitting that we should be vigilant, and be of a masculine and manly spirit, by the benefit and help of God, and be mindful of the blessed Paul, who says: “Let him who thinks he stands take heed lest he fall.” B And approaching God who can do all things, we must say in our prayers: “Lord, in Your will grant strength to my beauty.”
VERS. 24-26. And it shall be instead of a sweet odor, dust; and instead of a girdle, you shall be girded with a cord; and instead of the golden ornament of the head, you shall have baldness because of your works; and instead of the tunic of checkered purple, you shall be girded with sackcloth. And your most beautiful son, whom you love, shall fall by the sword. And your mighty ones shall fall by the sword, and shall be humbled, and your storehouses of ornaments shall mourn, and you shall be left alone, and shall be dashed to the ground. C It is not without purpose here, as might appear to some, that the prophetic word treats all things so subtly and vividly; but while it follows exactly in these women who are delicate and flowing with pleasure, both the types of ornament and the very former delights and luxury—then, since it will happen that they are completely deprived of these, it desires that they be stung and tortured by the taking away of things so very pleasant, almost consuming them with sorrows, and as if they were already afflicted, it elegantly recalls to their memory their prosperity, so that by the expectation of future things, and by the terrors arising thence—or rather, by unbearable calamities—it might strike them down violently, so that it may lead them to honesty, and persuade them to return to the things that are pleasing to God. It will happen, therefore, he says, not only that those who have lived so luxuriously will be deprived of their ornament, but there shall be instead of a sweet odor, dust; that is to say, instead of the D
houses perfumed with incense, there will be long and dusty journeys, when they are carried away into captivity, with feet still tender and delicate. And not this alone, but they will also be in a state and appearance most abject, so that in place of a golden girdle, they will be bound only with a rope, and will suffer the nakedness of the head, that is to say, baldness, although it was once bound with golden knots of hair. B He also gives them an indument worthy of captives, thick and vile, which he calls a sack, and this in place of a purple tunic and delicate garments. He adds to these: And your most beautiful son, whom you love, shall fall by the sword. For it is the custom of those who capture a region or a city to snatch the little ones from the very breasts and bosom of the mother, and to slay the infants reared under nurses cruelly, so that their mothers might go on not burdened nor weighed down by the burden of the little ones. Therefore, he says that the son beloved to them will fall by the sword in this way, or perhaps otherwise in battle and killed by the hand of the enemy. However, he said that the caskets of their finery would mourn, not as if the caskets were endowed with sense so that they could mourn, but just as if someone were to say that a house mourns when no one dwells in it. He adds to these: And you shall be left alone, and shall be dashed to the earth, that is, you shall be someone pitiable and cast away, and as it were, lying upon the ground. For such, in a way, is the life of those who are in captivity and misery, and are pressed by harsh and unbearable servitude. It is therefore a most grievous thing to offend God, and to make light of the beauty of the soul. C For God strips those who have given themselves over to sloth and torpor of every ornament, clearly of the intellectual sort, and having rendered them naked of all virtue, delivers them to their enemies. Thus we say that some have been delivered into a reprobate mind and ignominious passions. For while God, who is God over all, holds and restrains us with spiritual strength, we retain in ourselves the splendid beauty of our own nature. But if He withdraws His help, we shall be stripped of all good and virtues, and, having lost the brightness of the ornaments of virtue, we shall be subjected to the passions of dishonor, and shall serve our enemies.
CHAPTER IV. VERSE 1. And seven women shall take hold of one man, saying: We will eat our own bread, and wear our own garments: only let your name be called upon us, take away our reproach.
Having concluded the discourse very well concerning the women of the Jews who, because of luxury and wealth, were to go into captivity, he attempts to show that the cities of Judea will remain destitute of men, and that there will be a great lack of men formerly most warlike. For he had said: D "All those of you who prevail shall fall by the sword." But what, pray, is the demonstration of these things that I have mentioned? It is very opportune and skilfully instituted. For since the Law given through Moses says to the sons of Israel: "There shall not be among you one who is barren nor sterile," it was considered a very great reproach among the Jews for a woman not to give birth, or to be considered among men as
A barren. For immediately a spot of infamy for being barren and sterile was branded upon them. And the law was indeed spiritual; for the God of all things promised that the intelligible Israel, that is, a mind that beholds God, would not be unfruitful nor sterile, but rather fruitful, like some excellent and fertile land. But the Jews understood this according to the flesh; for they were animal men, having no spirit. "There shall be, therefore," he says, "such a scarcity of males throughout the land," the war having consumed the race, "that seven women," that is to say, many, "shall lay hold of one man, and say: 'We will eat our own bread and wear our own clothing, only let your name be called upon us; take away our reproach.'" Do you see how they fear the reproach of childlessness, and how greatly they avoid the name of barren and sterile? For they approach him not seeking the customary things, and what it is the custom for wives to receive from their husbands—for they say that they will provide enough for themselves in this—but they ask only, as I said, for the removal of the reproach. B Observe then the depth of the word. For if he who was being asked had been rich, the women would by no means have said, "We will eat our own bread and wear our own clothing." But since they know that those who were saved from the war and had barely escaped had fallen into the deepest poverty and were living in great misery, they seek nothing at all from them, but ask only to become mothers of children. And the historical discourse stands thus far.
But some, I know not how, twist the subject matter toward spiritual contemplation, though not, in truth, quite correctly; otherwise they would be worthy of all praise. For they claim that the seven women are the seven spirits, and the one man, Christ. Then, paying little heed to what is appropriate, they say that the seven spirits say to him: "Take away our reproach, and we will eat our own bread and wear our own clothing." Yet how is it not better to say that the seven women are many souls, who have laid hold of Christ through faith, seeking him C as bread and as a garment of salvation, and seeking from him the fruit? For the blessed David uttered something similar concerning the Savior of all, Christ: "Who makes the barren woman to dwell in a house, a joyful mother of children." And it is said that the barren woman shall bear seven, that is, many. For virtues are various, and not one, but many, of which God-loving souls are the mothers.
VERS. 2, 3. "And in that day God shall shine in counsel with glory upon the earth, to exalt and glorify the remnant of Israel. And it shall be, that what is left in Sion, and what remains in Jerusalem, all who are called to life in Jerusalem shall be called holy."
Since some are in doubt as to at what time these things, which were foretold by the voice of the prophet concerning the women of the Jews or their entire region, will happen, whether before or after the Savior's advent: if
A the sense and force of these words persuade us certainly that the prophet signifies to us no other time than that very one in which, because of their impiety toward Christ, they railed against him and paid the penalty most worthy of themselves, when Jerusalem was besieged by armies—when, as we say, that terror was injected into the minds of the Jews, so that they said to the mountains: "Cover us," and to the hills, "Fall upon us." Therefore, he says, on that day, that is, at the time when these things that were foretold will run to their end, God will shine forth in counsel with glory upon the earth, in order to exalt and glorify what is remnant in Jerusalem. For the Word of God the Father did not count it robbery to be equal to God, but He devised something deep and secret concerning us. For existing in the form and equality of God the Father, He became participant of our condition, and appeared to us nations on earth, yet not without glory, although B He became flesh. For He worked things worthy of God, and performed signs which are indeed worthy of all speech and admiration; and after He appeared, He had mercy on Jerusalem. For it did not perish entirely, but a remnant was preserved, which was lifted up and glorified, and shining in holiness, was written in the book of life. But that this is the prophetic word, anyone can see, as in the first fruits of those who were saved, the holy apostles, who were indeed lifted up and illuminated by divine graces, and enriched with the brightness of glory. For they received power against unclean spirits, so as to cast them out. For they have healed many who were suffering from infirmities, but they were also written in the book of life. For indeed they rejoiced that the demons were subject to them, and when they tell this, Christ meets them and teaches them that they should rejoice C in even greater things: "Do not rejoice," He says, "because the demons are subject to you, but rejoice rather because your names are written in heaven." The Israelites, therefore, who, as in the portion of the remnant, have been saved, were lifted up; for they were deemed worthy of the generosity and grace from Christ. They have been called sons of God, and His brothers and friends; they have been set as companions of His glory; they have been deemed worthy also of the registration from above and in the heavens, and have been called citizens of the intelligible Jerusalem, which is the mother of the saints, of which the prophet Isaiah himself makes mention, saying: "Thy eyes shall behold Jerusalem, a rich city, tents that shall not be shaken."
"For the Lord shall wash away the filth of the sons and daughters of Sion; and he shall purge the blood from the midst of them, in the spirit of judgment and the spirit of burning."
The D discourse of the prophet returns to itself, and shows the commentaries of some to be vain, and since it permits no one in any way to resist divine judgments, it usefully provides a defense in advance, as if someone were calling out that: "The sons of Jerusalem shall be lifted up anew."
A They shall be glorified, and they shall earn the heavenly inscription, even though they have committed impiety in no small measure; they have killed the prophets, stoned those sent to them, and at the end they have added the killing of Christ himself, and their hands have become full of blood. What then does the prophet say? "The Lord," he says, "will wash away the filth of the sons and daughters of Zion, and will purge the blood from their midst in a spirit of judgment and in a spirit of burning." For beyond controversy they sinned, but grace through Christ justified all, and he granted amnesty even to those who had been the murderers. And indeed, the divine Peter addressed the Jewish crowds, saying at one time: "You denied the Holy and Righteous One, and asked for a murderer to be granted to you." At another time again: "And now, brethren, I know that you acted in ignorance, as did also your rulers. Repent therefore, and let every one of you be baptized in the name of the Lord Jesus, and you will receive the gift of the Holy Spirit; for the promises are for you and for your children." B Therefore, he says, the Creator and Lord of all, who is rich in mercy, who surpasses the constraints of the human mind with gentleness and clemency, who does not desire the death of the one who is dying, so that he may turn him from his evil way and he may live: he will wash away the filth of those who have sinned, and will cleanse the blood from their midst in a spirit of judgment and in a spirit of burning. By a spirit of judgment we mean the sentence passed upon us by God according to right judgment, that is, justice. For thus in some place the Savior says: "Now is the judgment of this world." For he judged this world and Satan; and he cast out the latter as one who treats with injury, but he justified those in the world through faith as those who have been injured. By a spirit of burning we mean C the grace bestowed in holy baptism, not generated in us without the Spirit. For we are baptized not in bare water, nor are we cleansed with the ashes of a heifer, for the sake of the purification of the flesh only, as the blessed Paul says, but in the Holy Spirit and in the divine and intelligible fire, which consumes and wears away the filth of the wickedness in us, and melts and smelts off the stain from sin. Another of the holy prophets has also signified this coming of the Savior to us, saying: "For behold, he shall come as the fire of a smelting furnace, and as the herb of the washers; and he shall sit, refining as if silver and as if gold." For regarding the Jews, who have remained liable to the charges of disobedience: "The bellows," he says, "failed D from fire; the lead failed, the silversmith refines in vain; their malice has not been melted; call them rejected silver, because the Lord has rejected them." But in us who have believed, the silversmith has not labored in vain, nor have the bellows failed from the fire, nor the lead; for we have been cleansed in a spirit of judgment and in a spirit of burning. But if anyone wishes to say that the cleansing in a spirit of judgment and in a spirit of combustion occurred for the Jewish people through warlike calamities, and through those things they suffered (for punishments indeed cleanse and purify,
and at times the undergoing of judgment before the judge of all relieves one of many transgressions); thus the discourse will correctly hold its course. A
Verses 5, 6. *And it shall come to pass, that every place of mount Sion, and all things round about it, a cloud shall overshadow by day, and as it were smoke, and as the light of a burning fire by night, it shall be covered with all glory. And it shall be for a shadow from the heat, and for a covering and a hiding place from harshness and rain.*
Of whom, then, does it say, "It shall come to pass"? Is it regarding the time in which these things shall be, or regarding Him who humbled Himself to emptiness and descended from heaven that He might save the human race? The discourse will therefore be fitting, whether someone should interpret these things as being spoken about the time of the coming, or whether one should prefer that they be declared of Christ Himself. For when He came, He made the sons of the intelligible Sion and of the free Jerusalem happy, crowning them with His own grace, and became like a protector to them, all but reinstating that ancient cloud which formerly overshadowed Israel in the desert. Hence he says: B *And it shall come to pass, that every place of mount Sion, and all things round about it, a cloud shall overshadow by day.* For so that those who inhabit the intelligible Sion—that is, the Church—may escape the heat of the present life and the testings, or rather combustions, arising from temptations, Christ, he says, will be an overshadowing protector, as it were, like a cloud; and He Himself, in turn, chases away the darkness arising from ignorance and diabolical perversity, shining into the mind, as a light in darkness, and as the brightness of fire. It is written also concerning the sons of Israel that He led them by a cloud of day, and all the night in the illumination of fire. But those were types C and images of intelligible things; the truth, however, is that which is through Christ. For He Himself is the truth. Those deemed worthy of His assistance will be, he says, altogether and in every way as in a shadow from the heat, and in a covering and a hiding place from harshness and rain. He compares anew the brilliance and most vigorous assault of temptations to harshness and rains. For thus, in a certain way, Christ says: "Every one therefore who hears these words of mine and does them, will be likened to a wise man who built his house upon the rock; and the rain descended, and the rivers came, and the winds blew, and they fell upon that house, and it did not fall; for it had been founded upon D the rock." By adding that it "shall be covered with all glory," he gives one to understand that the grace from Christ to those who have believed in Him will not be some partial thing, but rather that every honor and treasure of mercy without exception will be bestowed upon them. And they shall be under the protection and shelter of Him who has the power to save, and who places one outside of every evil.
*I will sing now to my beloved a song of the beloved for my vineyard.*
As it were a boundary and a preface of the things that are to be sung,
Chapter V. Verse 1.
the first verse of the proposed judgment defines…A What the prophet intends to do, he indicates by saying: "I will sing to the beloved," that is, to Christ. For thus did God and Father name Him to us, saying: "This is my beloved Son, in whom I am well pleased." (Matth. III, 17.) Shall we then, O prophet, listen to your voice? And do these words flow from your own thoughts alone? But observe whither the aim of the ode tends, and what it declares. Even if, he says, this discourse is delivered through me, it is not mine, but the beloved's. And it has been fashioned for my beloved vineyard, or, as other interpreters say, for his vineyard. But if he should say "my vineyard," he does not speak these things as though the vineyard were his own possession, but rather as one who is included among those who belong to the vineyard. B For we shall find that the prophets sometimes use such expressions concerning God's people. For example, the prophet Jeremiah: "Who will give me a final lodging in the wilderness, and I will forsake my people, and depart from them?" (Jerem. IX, 2.) For as one who is part of the people, he calls those who are his kinsmen by blood and race his people. The prophet therefore sings to the beloved, and the song is spoken of the beloved vineyard, that is, of Israel. For it is written: "The vineyard of the Lord of Sabaoth is the man of Judah, a beloved plant." (Isa. V, 7.) But what the tenor of this song wishes to show, we shall understand from what follows.
Verse 2. The vineyard was made for the beloved, in a horn, in a fertile place. And I set a fence, and I hedged, and I planted the vine Sorec, and I built a tower in the midst of it, and I dug a winepress in it, and I waited for it to bring forth grapes, and it brought forth thorns.
Having compared Israel to a vineyard, he persists throughout the entire discourse in this metaphor. "There was therefore," he says, "a vineyard for the beloved, in a horn, in a fertile place." C Some of the interpreters say it suffices to say "in a fertile place," as if "in a horn" implied nothing else to us. But it pleases some to understand "in a horn" as if it were the virtue and power of God. For Israel received the promised land as an inheritance, having vanquished through divine aid those who had once inhabited it. Wherefore he addresses Him in the forty-third Psalm: "In thee shall we horn [push/toss] our enemies, and in thy name shall we treat with contempt those who rise up against us." (Psal. XLIII, 6.) Furthermore, the horn is taken in Divine Scripture for strength and power and royal glory. D One may therefore hear the blessed David, sometimes speaking as in the person of any righteous man: "My horn shall be exalted like that of a unicorn" (Psal. XCI, 11); and sometimes again concerning Christ: "His horn shall be exalted in glory." (Psal. CXI, 9.) For the kingdom of Christ is most splendid. That the land of promise is fertile, the sacred Scripture testifies. For everywhere it calls it a land flowing with milk and honey. The divine Psalmist afterward confirms this, singing and speaking of Israel: "Thou didst bring a vine out of Egypt, thou didst cast out the nations, and plant it." (Psal. LXXIX, 9.)
A Dost thou see how "in a horn" signifies the power of God in these things? For it was planted after the nations had been cast out. And yet it seems also to others that "in a horn" is said as if in a lofty and elevated place; for such is Sion, situated on a mountain. Having then planted the vineyard, he says, "I both placed a hedge around it, and dug a trench, and planted a Sorec vine." Israel was surrounded as if by a certain hedge, both by the power of the angels and by assistances from above. And it was also staked in addition to this. And what is this? Those who are skilled in the cultivation of vineyards, nimbly planting stakes for each one, lift them up high and bind them off the ground. For thus the fruit from them will be safe and uninjured. The God of all has done something like this, almost fencing in the intelligible vineyard with the Law given through Moses, so that, lying on the ground and caring only for the things of the flesh, it might not perish in many ways, but might also be able to think of things above. For the Law of God draws one away from earthly things, as it were lifting up on high the mind of those who are being instructed. B And that the vineyard is also noble, he makes clear by saying not simply a vine planted in a rich place, but *Sorec*, which means "elect." And to the Hebrews it seems that the species and name of a beautiful and very fruitful vine are declared and expressed by *Sorec*. "And I built," he says, "a tower in the midst of it, and dug a wine vat in it." For that famous temple was raised up in Jerusalem, as a kind of tower and dwelling place of God; and indeed a wine vat also was dug, and a chest was placed in it, and a *corban*, which is a treasury, in which every offering of those who came was gathered together. But when I had shown the vineyard, he says, to be in good condition in every respect, I expected it to produce a grape. For I thought, I thought that it would produce nothing else than the noble fruit of the vine; but it produced thorns. Therefore, the hope was frustrated, and Israel deceived, and in place of clusters it brought forth thorns. For it neither observed the law, nor was it adorned with the fruits of probity, but it wandered off in a strange manner and has produced thorns, that is, works of fire, or rather, whatever wounds those who approach and draw near. And it vexes God more than any sin that might be committed by us; and what is a thorn for us, that is also a mode of wickedness for Him. But as the blessed Paul writes: "The earth which drinketh in the rain that cometh often upon it, and bringeth forth herbs suitable for them by whom it is cultivated, receiveth blessing from God; but that which bringeth forth thorns and briers is rejected and is near to a curse, C whose end is to be burned." (Hebr. vi, 7, 8.)
"And now, O man of Judah, and ye who dwell in Jerusalem, judge between me and between my vineyard. What shall I do more to my vineyard that I have not done to it? Because I waited for it to produce a grape, but it produced thorns."
He attempts to show the slothfulness of the Jews to be entirely inexcusable, and furthermore their impudence toward the law.
For when they could have very easily entered upon the glorious and celebrated way of life according to the law—that is, the way of life in Christ—they honored the crooked path instead. And indeed, having abandoned the ability to bear fruit as something stale, they have become like a plot of ground not for the nourishment of cultivated fruits, but rather one that is wild, thorn-bearing, and overgrown with weeds. A Let those among you who are wise come forward, therefore, he says, and judge between me, the owner of the vineyard, and the vines themselves. What good thing, pray, was lacking to them, such that they became useless? For if anything necessary for their benefit had perhaps been omitted by me who planted them, I would say nothing, nor would I exact penalties. For what, he says, could I have done that I have not done for it? Yet when I had made it full of useful things and lacking in nothing, it nevertheless brought forth thorns, even though I expected to see it bedecked with beautiful fruits. What judgment, then, will be rendered by the judge? Will he call the husbandman sluggish and lazy, B or will he rather blame those who have been the recipients of my care, yet showed such neglect of their own fruitfulness that they produced a useless forest and a mass of thorns instead of clusters of grapes? That his discourse is not about a literal thorn, nor about clusters or grapes, is clear to everyone. If the vineyard is to be understood intellectually, then the fruits are absolutely of the same nature.
81 VERS. 5, 6. *Now, however, I will announce to you what I will do to my vineyard: I will take away its hedge, and it shall be for plunder; and I will pull down its wall, and it shall be for trampling. And I will leave my vineyard, and it shall not be pruned, nor shall it be hoed; and thorns shall grow up into it, as into untilled land. And I will command the clouds not to rain upon it.* C
This form of discourse, it seems to me, is not lacking in wonder; for although those who were called to judge between him and the vineyard are silent, he himself prescribes the penalty for them forthwith, and clearly announces the things that will happen to them. For when there was lacking to it nothing of those things that are useful for its wellbeing, it remained sterile of its own accord. Therefore, it was necessary that those who had descended to such perversity should henceforth be deprived of the hand, the care, and the assistance of the Lord. Thus, he says, *I will take away its hedge, and it shall be for plunder; and I will pull down its wall, and it shall be for trampling.* D A vineyard bereft of a hedge and a wall will inevitably lie exposed as a most ready feast to all those who wish to plunder it, and as a trodden path to those passing by, with no one to hinder them. For when Christ guards us, and—as it were—fences us about with certain mysterious supports, we will not be accessible or exposed to the incursion of unclean spirits, nor will we be subject to the plundering of the wild beasts of the field, nor a game and a delight for foxes, concerning which it is written in the Song of Songs: "Catch for us the little foxes that destroy the vineyards." It is said that there are also some…
IN ISAIAH BOOK I. ORATION III.
A and the portion of the foxes. For if God leaves us to those who wish to do us injury, and strips and forsakes us of His care from above, we shall come into the danger of every evil; and anyone at all will easily invade us and our goods, whether it be some intelligible robber, or the law that rages in the members of the flesh, or any agitation and movement of our souls that will bear fruit for Satan. Therefore, without a hedge and without a wall, the vineyard will be left for anyone to plunder. And it shall not be pruned, and it shall not be hoed, that is to say, it shall not obtain any care that is able to correct it and lead it back for the better, and to deliver it from such grievous sterility. For I will command the intelligible clouds, that is, the holy prophets, or rather the angelic powers, not to rain down upon it rain, namely, that which is intelligible, which is accomplished in the mind and heart by exhortation and the divine word. But from this it is most possible to perceive that the prophetic word says that these things would happen to the children of Israel not before the times of the coming B of Christ, but when they had raged against Christ. For it is not, it is not possible to speak of, or rather to point out, a time when Israel remained destitute of holy prophets. For they were indeed taken captive at various times, and migrated to the country of the Persians and Medes together with their wives and beloved ones. Yet they did not go down into Egypt without holy prophets: when the Babylonians had overthrown the celebrated Jerusalem, the prophet Jeremiah was nevertheless present with them, instructed in celestial and divine words. But when they had vomited forth blasphemy against Christ, they were utterly deprived of their hedge, and all their security fell. For this, I think, is what we can call the breaking down of their wall. Moreover, every speech of the holy prophets among them ceased, and it was in a manner restrained like rain, and the voices of the saints failed; and this, I think, is what was said to them by God C through a certain one: "Behold, the days are coming, says the Lord, and I will bring a famine upon the land, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord. And from the East to the West they shall run about seeking the word of the Lord, and shall not find it." And these things indeed, as I said, have happened to those from Israel, and most deservedly. For they themselves pushed away the Lord of all things, who spiritually irrigates souls and hearts, and makes them fat with spiritual dew; of which the blessed David also made mention when he said: "As the dew of Hermon that descends upon the mountains of Sion." But a new vineyard has risen in place of that one, that of those called through faith to sanctification. And of them the heavenly Bridegroom, that is, Christ, says: D "The vines blossom, they have given their scent." And He Himself is the first and most holy and true vine; and we hang from Him like branches, being filled with the life-giving richness from Him. And indeed He said clearly: "I am the true vine, and my Father is the husbandman; every branch in me that does not bear fruit he takes away, and every one that bears fruit he prunes, that it may bear more fruit." Since we are indeed grafted and planted into Him by connection
it is clear that we have been rendered fruitful in the spiritual sense; and toward this end He confirms us, saying Himself: "Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in me. I am the vine, you are the branches: he who abides in me, and I in him, he bears much fruit, for apart from me you can do nothing." I argue, therefore, that we must be firmly attached through faith and love, and through obedience in all things, to the true vine, which is Christ. A For He Himself will show us to be fruitful; He Himself will set a hedge around us, and will raise up a wall, and will restrain those who pass by. And to Him the holy oracle says somewhere: "And your perpetual waste places shall be rebuilt, and you shall be called the rebuilder of a hedge, and you shall cause the paths in the midst to cease."
VERS. 7. For the vineyard of the Lord of hosts is the house of Israel, and the man of Judah is a beloved plantation. I waited for it to do judgment, but it did iniquity, and not righteousness, but a cry.
Clearly in these words He shows that He is not speaking of a vineyard that is an object of the senses, but one perceived by the intellect. B For Divine Scripture almost always takes examples that appear and are manifest for the demonstration of things more obscure and intelligible. "For the vineyard of the Lord of hosts," He says, "and the beloved plantation, is the house of Israel, and the man of Judah." Yet, although it was deemed worthy of My mercy and love, and had enjoyed every care, it did not become rich in grapes, nor a noble vine; it did not honor the law, nor did it lead an upright and holy life, but disappointed the expectation of the husbandman. "I," He says, "waited for judgment,"
A but they cried out: "Away with him, away with him, crucify him; we have no king but Caesar." A wicked cry, then, is the fruit of the Jewish assembly, because of which they have been deprived of both the hedge and the wall, and the irrigation from the holy clouds. They have been deprived, too, of every care. For He says, "I will forsake my vineyard, and it shall not be pruned, nor shall it be dug." And it has been left to become wasteland, having brought forth thorns, which are fuel for the fire.
VERS. 8, 9. "Woe to those who join house to house, and bring field to field, that they may take something from their neighbor. Shall you alone dwell in the land? For these things have been heard in the ears of the Lord of Sabaoth."
Lest anyone think that He has spoken in vain against Israel, or that He has slandered the vine without cause—inasmuch as it brought forth not grapes but thorns, that is to say, instead of justice, which is to say, righteous judgments, unrighteousness, and instead of righteousness, a cry—He usefully enumerates the things through which it is possible to perceive and see why it was accused: not for standard and common things, but for things that are violently discordant with the law, and most abominable to the God who loves virtue. B Therefore He says: "Woe to those who join house to house, and bring field to field, that they may take something from their neighbor." For it is, in general, in the nature of those who wish to grow rich, and who also have the power to do so, to always desire to pile more onto what they have already acquired, and to make it appear that their own wealth and resources are growing by infinite additions. They always plot against their neighbors and fellow citizens, striving both to make their houses in the cities larger and to crush the owners of the lands bordering their own, joining them to their own property. For a rich man is an insatiable thing, if it happens that he has the power to easily achieve what he desires. For he C will never be quiet, nor will he cease to covet his neighbor’s goods: he thirsts for that which is not yet present, and lusts after those things not yet acquired. "Woe, therefore," He says, "to those who desire to join their houses to those of others, and field to field, that they may take something from their neighbor." For they always strive to fabricate a pretext for why they ought to have more, and why it is not right for others to live next to them; then they harass the weaker ones, and unholily seize what belongs to them, while the latter sometimes lament and cry out against their brutality. What then, D does the prophetic word say to them? "Shall you alone dwell in the land?" For do you think, He says, that you alone exist upon the earth, without God standing over you and overlooking what is done? And yet the Lord of all is very near, and what you have done has been heard. And in what way, you might ask? Evidently, by the crying out of those who have been wronged. Something similar the Savior's disciple has written: "Come now, you rich, weep and howl for the miseries that are coming upon you." And in addition to this he says: "Behold, the wages of the laborers who reaped your fields, which has been kept back by you, cries out; and the cries of those who reaped have entered into the ears of the Lord of Sabaoth." For He has received the voices of those who were vexed by the rich—that most holy nature, and the enemy of wickedness—most promptly. What
is more, He will confirm that He has not departed from those who are on earth, saying Himself: "I am a God drawing near, says the Lord, and not a God far off." Let those, therefore, who desire to covet, and to use force, and to plunder their brothers, listen: Will you be the only ones to dwell upon the earth? For the God of the universe is present. A We must know, indeed, that by these things the prophet is intimating to us what is likely to happen to the over-sophisticated: "O you rich," he says, "why do you plunder the goods of your neighbor and have hated the one who is near? It will certainly come to pass that you alone will dwell in the land, while all others are driven out. You will therefore render the earth desolate of its inhabitants." It is excellent, then, and wise to be content only with what is sufficient and measured. For a small portion with the fear of the Lord is better than many fruits with injustice. If, however, one must take and say something from the Sacred Scriptures, a certain man once reigned over Israel in Samaria who, having built for himself a most sumptuous and magnificent house, fell from it and immediately perished. Reprimanding him as one who had labored in vain, God says: "You have built yourself a house, B well-fitted, with airy upper chambers, divided by windows, paneled with cedar, and painted with vermilion. You will not reign, because you were provoked by Ahaz, your father. It would have been better for you to have done judgment and noble justice." For, "Treasures will not profit the wicked," as it is written, "but righteousness will deliver from death."
VER. 9. 10. "For if there are many houses, great and beautiful, they will be desolate; and there will be no one to dwell in them. For ten yoke of oxen will produce one jar, and he who sows six artabae will produce three measures."
For the Lord of Sabaoth has indeed heard, He says, the accusations of the more powerful regarding the greed they have shown C towards others. What then? Has He been silent? Has He let it pass in quietness? Has He applied a bridle to His wrath? Not at all, he says. And a clear proof of this is that the effort of those who are possessed by the love of others' property is shown to be vain. For what profit, he says, is there in joining house to house, and in adorning dwellings splendidly and ambitiously, if no one is to be found, he says, to dwell in them, as war consumes both small and great? And what benefit will they have from the most spacious fields, when, on account of the greed of their possessors—that is, the plunderers—God does not permit the fruits to be gathered? For there will be, there will be such barrenness in the fields that, though twenty D calves, or ten yoke of oxen, labor in the vineyards, barely one jar of wine will be produced; and of the six measures sown, barely half the fruits will be forthcoming from the seed cast into the ground. Yet, I think, for the performance of the work, ten yoke of oxen will be sufficient for much land planted with vines, and likewise for much arable land. Therefore, the possession is useless, and the desire to possess more is vain, if neither anyone will dwell in the
houses in the cities. Certainly, that which is in the fields will not flourish, as God destroys it and refutes the injustice of the insatiable. Since each one of us has A a spiritual farm within his own soul and works B the seed of justice, let us be careful not to offend God. For then, and only then, will the manifold and various virtues dwell within us as in a safe and reinforced home; we will increase as the valleys do with grain, and the God of all will bless our seed and will increase the produce of our justice, as the inspired Paul says.
Verses 11, 12
: "Woe to those who rise up in the morning, and follow strong drink, those who wait until evening; for wine will burn them." For with harp and psaltery and drums they drink wine, and to the pipes, but they do not regard the works of the Lord, and they do not consider the works of his hands.He attaches other, most grievous crimes of the rich to the former ones. For in addition to their desire to overreach and to oppress the weaker ones insatiably, it will be present in them to love being in drinking bouts, to revel in luxuries, in ceaseless carousing and drunkenness, and to be defiled by the evils that spring from fleshly lust; and to think that they ought to do this continuously in every season. For wealth is sufficient to sharpen one towards luxuries and to destroy any satiety in them. But "he who sows in the flesh," as Paul says, "will reap corruption from the flesh." For the end of temporary luxury will be long and perpetual weeping, and the fruit of fleshly pleasure is destruction. Therefore, the prophet writes to us of the haughtiness C of the Jews, and their dissoluteness in luxuries, and their pouring forth into wantonness. For, he says, they assign every time to gluttony; at dawn they seek strong drink, and they extend their drinking bouts along the courses of the sun, and remain until evening itself. "For wine will burn them." For wine, when drunk to excess, undeniably causes a certain burning in the bowels. It will also "burn" in another way those who are lovers of drunkenness, for it will be for them a cause of, and an occasion for, punishment. They will be burned entirely and in every way, being sent into the eternal flames that are prepared for the devil and his angels. For this reason, the drunkard, along with other profane people, will be an outcast from God and will not enter into the kingdom of heaven. For look at how great the unbridled nature of the Jews was at times in their pursuing of luxury. For where there is the sound of the harp, and the beat of drums, and the symphony of those playing the pipes, together with rhythm and applause, there is surely every type of filth, and things are done by them in secret D which it is shameful even to speak of. This causes them to lose the ability to perceive the glory of God, and also not to gaze upon his works. For just as the eye of the body, when dust has been cast into it, or when gum or an infecting wound has been poured over it, cannot see clearly; so too the human mind
if it should be thickened by the pleasures of the flesh, cannot open its eye toward God, nor can it firmly fix its gaze upon the things done by Him; through which it is possible to perceive—and that very clearly—who and how great the Creator is. For He is known from the beauty of created things, and he who chooses to be captivated by the wonder of the things made by Him will be well able to admire and look up to Him. For as blessed Paul writes: "The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." B It is probable that the prophet accuses the Jews because they abandon themselves to drinking parties and fly most greedily after pleasures, while in the meantime they do not keep in mind the future—that is, the things which were to happen to them from, as it were, divine wrath, which he also calls the "works of the hands of God." For He establishes peace for those who love Him, but for those who provoke Him to anger, He creates evils. For if they had seen the works of the Lord that were to come against them, they would not have indulged in heavy drinking; rather, tears would have been their concern and in their heart, and mourning, labors, prayers, and the duties of repentance would have been welcome to them, being far more precious than the evils which proceed from intemperance.
C VERS. 15, 16. "Therefore my people is gone into captivity, because they have not known the Lord; and a multitude of men have died of hunger, and were parched with thirst for water. And hell hath enlarged its soul, and opened its mouth without intermission; and the glorious and the great, and the wealthy and their shepherds shall go down into it. And man shall be brought down, and man shall be humbled, and the eyes of the lofty shall be humbled; but the Lord of hosts shall be exalted in judgment, and God the holy one shall be glorified in justice."
That this thing ends in destruction and leads to ultimate evils for those who wish to live delicately and softly, the divine discourse teaches us in these words. For since the inhabitants of the Jewish region—more illustrious and famous than others—neglected the care and work of God as useless, and since they bestowed no zeal upon the works of His hands, but instead had leisure for perpetual revelries, indulged in drunkenness, and spent their entire days in intemperance and singing to the flute: He says that they shall surely depart as captives and will serve their enemies, and that there will be such a multitude of dead throughout the entire region, perishing from famine and thirst, that hell, with its very wide and insatiable D mouth and gaping jaws, swallowing those who descend and despoiling them into its own treasures, will, in a manner of speaking, exult. For when you hear of the soul of hell being dilated, you must believe it means nothing other than what I have just said. For the divinely inspired Scripture uses names figuratively at times, and as if metaphorically, even for things which lack souls, nay, which are not even numbered in the order and series of animals, or which in truth do not…
A exist. For what is the animal of hell? It is the place of torment, and the horrid prison of miserable souls. The souls, therefore, of those who in this life indulge in delights and pleasures shall descend into hell, and they shall fill up, as it were, its soul. Of such a kind is that which the divine melodist indicates to us, speaking, I think, of every soul that is addicted to pleasures and vices: "It shall enter the generation of its fathers, for ever it shall not see light." For as the sacred Scripture commemorates that the saints, having departed from this our mortal condition, are gathered to their fathers—for it was said to the blessed Abraham: "And thou shalt be added to thy fathers, having been nurtured in a good old age"—so we say that those who die in sins recur to the race of their fathers, calling those fathers who are in all things similar, and who live a life equal in character. But if one should say that there is a multitude of dead through famine and thirst for water, we say that which Josephus wrote, who recounted the magnitude of the Jewish calamity in tragedy. When Jerusalem was besieged, women ate the children they had brought forth, and everything that came into their teeth was devoured, with famine and necessity pressing upon them. And that this did not happen in Jerusalem alone, but also in the other cities of Judea, who could doubt, and on what grounds? For very many were consumed by war and fell by the sword; but though many were thus removed from the midst, the fury of famine destroyed even more. But if anyone should say that there was a scarcity of intelligible waters and of divine food for the Jews, living impiously and wickedly, and that they therefore perished and went down, as it were, to hell, because they were not recalled to life through Christ, after the manner of those who had believed in Him, he would not at all wander from the truth. For this also befell them. But as to who those are who descend, to whom hell itself even expands its soul, and will open an insatiable mouth, he proceeds to show, saying: "The nobles, and the great, and the rich, and its pests." B Since they were the leaders of the whole region and more conspicuous, it was fitting that the subjects should have been rightly instructed through them by pedagogical principles; but this they did not do. For they became types and examples to others of an execrable life, to whom the sacred oracle says somewhere: "For you have become a snare for the watch-tower, and as a net spread upon Tabor, which those who hunt the prey have set." Do you see how they have become a snare and a trap for the rest, because the subjects are wont—in some way always—to follow both the kindnesses and indeed the negligences of those who lead them? Therefore, as having become the causes of ruin both to themselves and to all others, they shall descend first and shall hasten to hell, the divine wrath leaping upon them, in a certain manner, even before the others. They shall be punished, however, not because they are rich and noble, but because they are "pests"—that is, the ruin and the plague, both of themselves, as I said, and of the whole flock. They, he says, who were inflated with great swelling, shall be rendered abject and dishonored. Whom
indeed, does the terror of death not humble? Or what eye that is lifted high and looking upward does a terrible and unbearable calamity not lull B to sleep? But, he says, when all these things have come to pass, the Lord Sabaoth shall be exalted in that day; that is, at that time when the things foretold concerning them proceed to their conclusion. The Lord Sabaoth alone is exalted in judgment and in justice, in that He has punished the arrogant people, the disobedient and the pleasure-loving, with His upright and holy sentence. Therefore, we must renounce luxury, and we must strive to cast asunder as far as possible those useless, or rather most foul, carnal gratifications, lest the insatiable Hades exult against us. For we remember the Savior saying: “Woe to you who are rich, for you have received your consolation.” And again, that: “Blessed are you who weep now, for you shall laugh.” For labor will end in rest, and the finish of good sweats will procure for us pleasures that endure forever. “For he who sows to the flesh, will from the flesh reap corruption,” just as it is written, “and he who sows to the spirit, will from the spirit reap eternal life.”
Verse 17. And the plundered shall feed as bulls, and lambs shall feed on the solitudes of those who are taken captive.
While the region of the Jews was still established C and flourishing in prosperous times, the neighboring nations used to wage war against those who were sprung from the blood of Israel. And because God of the universe was He who shielded Israel, He conquered the rebels in such a way that He vanquished and broke them without a battle, and plundered their lands, and devastated their cities, and took and carried off the possessions of others as if endowed with some power and authority. But when they acted impiously toward Christ, and were given over to the Roman armies for destruction and plunder, their cities were burned, and all their goods were plundered by the victors. Then, as the Roman army withdrew slightly, those who were formerly plundered made an incursion, searching through cities and houses, gathering up what remained, and carrying it off into their own lands. And the God of the universe signifies something of this sort to us, saying through the voice of the prophet: “Glean, glean as a vine the remnants of Israel; return as a vintager to his basket.” Because, therefore, it would not be enough for them to have suffered only the things from the Roman D army, but in addition to these things, those from the cruelty of the neighboring enemies would also be added, he predicts, saying: “And the plundered shall feed as bulls.” For those who were formerly, he says, easily exposed to their plunder, because God was bringing help, these will feed on their territory as bulls, that is, fierce and haughty, and having an invincible power to resist. “And lambs shall feed on the solitudes of those who are left.” He calls the besieged those who are left. Lambs shall eat, that is, those who are once again of the nations. For when He had spoken as it were of bulls, persisting in the trope, He added lambs: so that we may understand the bulls to be very robust. But others who are not such, but inferior and mi-
remains in the turning, and has added lambs, so that we may conceive of the very strong as calves. But those who are not in this state, but have fallen back into less strength, we call lambs. In this way, too, the hearts of each of those who are indolent will be grazed upon by evil and unclean powers, as though they were calves and lambs. And their food is hedonism, and the inclination of the mind looking toward what is sinful.
ORATION IV
Woe to those who draw sins as with a long rope, and iniquities as with a heifer’s yoke-strap, who say: Let his speed draw near, that we may see, and let the counsel of the Holy One of Israel come, that we may know.
The Creator and Lord of all, overcoming the weakness of human nature with His clemency, used to speak to those of old through the holy prophets, from whom it was reasonable B that they should turn themselves toward better things, leaving behind the worse, and cease from depravity and sin, and rather to live in virtue, and choose to accomplish what is good. For this reason, He sometimes set before them the rewards prepared for the saints; at other times He described the modes of the punishments befitting those who love sin, so that He might constrain them from every side toward what is profitable. But there was no way that could ward off the perishability of the Jews. For having slipped into greed and luxury, and suffering by now from the ultimate madness against God, they became grievously excited against the holy prophets. And some, disbelieving entirely what was said through them, said: "Speak other things to us, and declare to us another delusion"; C but others, almost accusing the forbearance of the divine nature, speaking among themselves as it seems, and mocking, said: "The days are far off, all vision has perished." And so, God once said to the blessed Ezekiel: "Son of man, behold the house of Israel that provokes, always saying: 'The vision that he sees is for many days, and he prophesies for long times.' Therefore say to them: Thus says Adonai the Lord: All my words which I shall speak shall not be prolonged; for I shall speak a word and I shall do it, says Adonai the Lord." Others again, almost despairing of their own salvation and life, became so emboldened and audacious that they even said: D "Let the time of war come quickly; those who wish to lay us waste will not find us unwarlike and trembling at every sound. We too are experienced in war, and well-versed in tactical matters." He justly laments those who have thought these things, and says: "Woe to those who draw sins as with a long rope, and iniquities as with a heifer’s yoke-strap." By sins and iniquities here He refers to the punishments or castigations for sins, which are indeed still far off, and not yet near, because God still wishes to be forbearing, but which are in a way being dragged by them, through their desire to experience the sharpness and severity of divine wrath. Regarding each of these, I think it most fitting and true to say: "Do you despise the riches of His goodness and forbearance and gentleness? Are you ignorant..."
that the goodness of God leads you to repentance? But in accordance with your hardness and impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God." For as I said, they pull down upon themselves the time of punishment, perhaps feeling faint-hearted because He delays in punishing them and does not immediately inflict judgment upon those who do wickedly. They drag their sins as it were with a long cord, and their iniquities as it were with the harness of a heifer. For just as those who bring heifers or oxen under the yoke sometimes pull with much force and bind them to their labors, so I believe that those who expose themselves to divine wrath were saying, "Let it hasten and come, that which He will do, so that we may see, and let the counsel of the Holy One of Israel come, so that we may know." B Another of the holy prophets also laments those who say this and think in this way, saying, "Woe to those who desire the day of the Lord! And it is darkness and not light, and a gloom which has no brightness of its own." Therefore, when we understand that God has been offended, it is necessary to be immediately led to repentance and rather to appease Him with constant prayers, not to provoke Him when He is already stirred, nor to despise Him when He is threatening; for He is gentle and very merciful, taking away iniquities and overcoming injustices, and by the few tears of those who sin, He is sometimes brought back to the serenity which is most dear to Him.
VERS. 20, 21. Woe to those who call evil good and good evil; who set darkness for light and light for darkness; who set bitter for sweet and sweet for bitter. Woe to those who seem to themselves to be wise, and are C prudent before themselves.
He convicts them of being altogether foolish, even through these words, who drag their sins as it were with a long cord. For when they ought to deem repentance worthy of all praise and preserve themselves from the impending wrath by living well and uprightly, and—having offended the almighty God—to prove themselves through prayer and supplication, they have turned out to be dishonest money-changers, holding the baser things in high regard and marking as counterfeit, without distinction, that which is far superior and most beneficial to their own salvation. Therefore, this "Woe" is fitting for those so affected, because they have proven to be impious and foolish judges D of themselves. For when they said that evil was good, and assumed darkness to be light, and affirmed the bitter to be sweet and the sweet to be bitter; and when they preferred to undergo the calamities of war, whereas otherwise they could easily have remained immune from evils, and having even rejected the illumination which comes through Christ, they remained in darkness. And the prophet says: "When they expected light, darkness came upon them; waiting for brightness, they walked in gloom." They have fallen into such folly and such cruelty of mind that, even though the sweetest fruit of God's clemency and the hope proceeding from it was set before their enjoyment, yet they themselves...
chose rather to be ravaged, and to be worn down by such dire evils. And he says that this happened to them because they became wise in their own eyes and prudent in their own regard. It is true, as the voice of the writer of Proverbs says: “Wisdom that is impatient of reproof goes astray.” A For it is burdensome and injurious for people to love to be headstrong, accustomed as they are to follow this course, and to ascribe to their own judgment alone the appearance of knowing what is profitable. So also the holy Scripture says: “An insolent and contemptuous man, one who is arrogant, shall not prosper.” The leaders of the Judeans, laboring under this disease of the soul, did not comply with the counsel of the Savior. For they were indeed prudent, not before the Lord, but before themselves; they were haughty and were highly opinionated because of their knowledge of the divine laws, though they knew absolutely nothing. For, according to the voice of the Savior himself, they were blind leaders of the blind.
Vers. 22, 23. Woe to you that are mighty to drink wine, and valiant at mixing strong drink: who justify the wicked for rewards, and take away the justice of the just from him.
The principal and most noble men of the Judean synagogue, and those who excelled among others in the knowledge of the divine laws and exercised judgments among them, were grievously accused of this crime, as if extending an insatiable hand to receive bribes, and readily selling their own vote B to those who willed to do injustice to their brothers, even though the law clearly says: “Judge a just judgment.” That what I say is true, the prophet Habakkuk will testify, saying: “How long, O Lord, shall I cry, and thou wilt not hear? I will cry to thee suffering violence, and thou wilt not save? Why hast thou shown me labor and sorrows, to behold misery and impiety? Judgment is against me, and the judge receives a bribe. Therefore the law is torn in pieces, and judgment does not come to an end, because the wicked prevails over the just. Therefore judgment shall come forth perverted.” C Divine Isaiah himself also speaks to Jerusalem, or rather to Sion: “Thy princes are disobedient, companions of thieves, they love bribes, they run after rewards; they judge not for the fatherless, and do not attend to the cause of the widow.” These things they did, overcome by shameful gains, and perhaps even gathering them in an unholy manner for drinking bouts and luxuries, and collecting them from injustices. For he accuses them through the voice of the prophet, saying: “And binding their garments with cords, they made curtains adjoining the altar, and drank wine from slanders in the house of their God.” Woe, therefore, he says, to the mighty and the strong, to those who carefully prepare the D strong drink, to those who love drinking and delight in drunkenness, to those who take away the justice from the just—that is, those who condemn the wronged man while they assign a vote in favor of those accustomed to greed. And this, I think, is to say clearly that the evil is good, and the good is evil, and darkness is light, and light is darkness, the bitter is sweet, and the sweet is bitter. He laments, however, in all these the robust,
B those who are robust will be tested in a robust manner; and he from whom much has been entrusted, from him they will require much more, according to the voice of the Savior. For not by an equal measure of punishment will princes and subjects be affected. For the former sometimes pretend that they did not know the will of their lord; but the latter, even though they knew it most exactly, did not do it. For this reason, they will justly undergo a more grievous movement from the one who inflicts the punishment.
VERS. 24. Therefore as the chaff is burned by the coal of fire, and is burned up by the burning flame, their root will be as down, and their flower will ascend as dust.
Since they have drawn sins upon themselves, he says, as with a long rope, and have become not upright judges of affairs, speaking evil of the good, and praising the wicked, being wise in themselves, and prudent before their own eyes, looking towards things even more shameful than these; and have declared the impious man just for the sake of bribes, and have taken away the right from the just: for all these causes, they will be material apt to burn; like straw, they will be food for fire, and his burning flames will consume them: so that along with the roots, their fruits also may be consumed—that is, so that together with the parents, those begotten of them may also perish, and like dust or soot, they may be scattered by the force of a most violent wind. C He calls it a “burning flame” which is quenched by no one. For sometimes fire falls upon corn-fields or vineyards, but they are not burned up, because many aid them and do not allow it to draw near, nor indeed to devour the fields without obstacle. But when no one labors, or rather, no one checks the further course of the flame, then indeed it will be burning and free and unbridled, invading everything in its path. Wherefore, since God Almighty delivered them to the calamities of war, and punished them by a holy decree, with no one among all men to aid them: for this reason, he most rightly names this the burning torch. For as the blessed Moses says: “Our God is a consuming fire; and if He closes against a man, who shall open?” (Deut. IV, 24). Knowing this, the divine David also sings: “Thou art terrible, O Lord, and who shall stand against Thee in Thy wrath?” (Ps. LXXV, 8). Therefore, with all our strength, we must strive to avoid this wrath, inasmuch as it is terrible and inevitable. And so we are taught to say in our prayers: “O Lord, rebuke me not in Thy fury, and do not chastise me in Thy wrath” (Ps. VI, 2). For it is not the being chastened that is bitter, but that it should be done against us as if in anger and fury—that is what is grievous and intolerable. Thus also the prophet says: “Chastise us, O Lord, but in judgment, and not in fury; lest Thou make us few in number.” D
VERS. 25. For they would not have the law of the Lord of Sabaoth, but provoked the oracle of the Holy One of Israel. And the Lord of Sabaoth was moved with wrath against His people, and He stretched out His hand against them, and smote them, and they were provoked
A, and their dead bodies became as dung in the midst of the way. The most wise Jeremiah rebukes the ignorance and arrogance of the Jews, saying: "How will you say, We are wise, and the law of the Lord is with us? In vain has the ink been made, the scribe is a liar; the wise are ashamed, they are dismayed and caught. What wisdom is in them? Because they have rejected the word of the Lord." For they did in no way receive the preaching of the Gospel; nay, they did not even honor the law itself that was delivered through Moses, as Christ Himself said: "If you believed Moses, you would believe me; for he wrote of me." They have transgressed, therefore, against both, and the miserable ones have rejected the word of God, neither receiving the predictions through the law as true, nor giving credence to the saving evangelical message. Because of this, God spoke by the voice of Jeremiah concerning them: "To whom shall I speak, and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the word of the Lord has become to them a reproach; they do not wish to hear it." For they kept railing against the word of Christ, saying to those who heard Him speak of Himself: "He has a demon, and is mad; why do you hear him?" Since, therefore, they refused the law of the Lord of Sabaoth and provoked the oracle of the Holy One of Israel—that is, Christ—He says, "He was stirred with wrath, and smote them, and the mountains were provoked B." And what mountains, he says, are these? Are they not plainly the Roman authorities, because of their splendor of glory and the eminence of their dignity? And because the mountains were provoked, their dead bodies became as dung—that is, those who died in war, cast about everywhere, and perhaps lying in heaps, filling their whole land. Furthermore, this can be understood in another way concerning those who, through disobedience, provoked the Savior of all, God. For the intelligible mountains—that is, the principalities and powers, and the world-rulers of this darkness—are provoked. When this happens, it is absolutely necessary for those who are subject to them to undergo the death of the soul. For if God, who is all-powerful, brings us help, even if the mountains be provoked against us, no account of them is to be taken. For it is written: "The angel of the Lord shall encamp round about them that fear Him, and shall deliver them." But if He withdraws His hand and no longer deigns to save, then we shall fall, and like dung we shall be trampled under the feet C of our enemies.
In addition to all these things, His anger was not turned away, but His hand is still uplifted. Therefore, He will raise a signal among the nations from afar, and will whistle to them from the ends of the earth. And behold, they shall come quickly and lightly; they shall not hunger, nor labor, nor do they slumber, nor shall they sleep, nor shall they loosen their belts from their loins, nor shall the thongs of their
A sandals, whose arrows are sharp, and their bows bent. The feet of their horses were reckoned as solid rock; the wheels of their chariots as a storm. They rush like lions, and stand fast like a lion’s whelp. And he shall seize, and shall roar like a wild beast, and shall cast out, and there shall be none to deliver. And he shall roar against them in that day, like the sound of the surging sea, and they shall look upon the earth, and behold, hard darkness in their distress.
That the wrath of Him who judges justly shall not stop here against them, but shall proceed further, will be manifest from what has already been proposed. For although the miserable wretches have been cruelly devastated, and pressed by hunger and thirst, and involved in the calamities of war, yet they have persisted in this turning away from God, nor have they been free or exempt from wrath. For this, I think, is what is signified where He says: "His hand is still raised up," in that it strikes those who have sinned. For the hand of one who strikes is always, in a way, lifted on high.
Then, as to what and how great the provocation of the mountains shall be, and who shall be the ministers of their fury, and with what fortitude and audacity, and with a ferocity toward men unaccustomed, they shall set upon them, He declares when He says: "Therefore He shall raise a standard among the nations from afar." For it was not those near or bordering on the territory of the Jews who devastated it and burned Jerusalem and all the cities of the Jews, but they were gathered from far-off regions and from every land. For very many—or rather, perhaps, even beyond count—are they who shielded Vespasian and Titus with combined forces.
And a standard, He says, shall be given, as in the time of war and battle. For it is customary for generals, when about to lead the multitude serving under them into battle array, to give a certain signal and to raise on high the so-called standards. Of these the prophet Isaiah also makes mention, saying: "It shall be taken like a banner upon a mountain, and as one bearing a signal upon a hill." For by planting standards on high hillocks, they either raise them, or lower them, or even hang something from them toward which the fighting force looks. For in this manner it knows the will of the commander. "Therefore," He says, "He shall raise a standard, and shall whistle to them." He takes this again, as if from the custom of bees. For it is the habit of beekeepers to whistle to them, and thus to lead them out from their hives to flowers and herbs, and indeed to bring them back from the fields and cause them to dwell at home. "He shall whistle, therefore," He says. But they shall arrive, winged and swift, caring little for hunger, and fearing no labors, but being sleepless and most lightly equipped, and most fully instructed in tactical maneuvers, and riding untamed horses, and rushing like a storm, and in the same way devouring like wild beasts. And they shall be so unapproachable and terrible that they are able to conquer without a fight, with no one opposing them, or having enough strength to bring help.
There shall also be wailing at that time, and a confused cry, so that one would think it nothing other than the sound of the sea spreading across the region of the Jews. And there shall also be a hard darkness, not entirely to be understood as if in a fog or night, but rather that which comes from terrors and lack of counsel. For graver evils cast shadows upon the mind.
God, therefore, promotes in every way the usefulness of our life; for not without purpose does He make predictions of future things, and accurately narrate the magnitude of evils, so that, since we are often unteachable and neglect the word that calls us to repentance, we may at least, fearing lest we be involved in such great punishment, receive the fear of God into ourselves and, unlearning evil, subsequently turn our mind to embrace the good. A
CAP. VI. VERS. 1-5. Et factum est anno quo mortuus est Ozias rex vidi Dominum Sabaoth sedentem in solio excelso et elevato; et plena domus gloria ejus. Et Seraphim steterunt circum eum : sex alæ uni, et sex alæ alteri; duabus quidem velabant faciem, duabus vero obvelabant pedes, et duabus volabant. Clamabantque alter ad alterum, et dixerunt: Sanctus, sanctus, sanctus Dominus Sabaoth, plena est omnis terra gloria ejus.
Not simultaneously, nor without interval, did the blessed prophets receive revelations of visions from God, but gradually and bit by bit, as it seemed good to the Lord, and at the time when He who reveals deep and secret things and knows what is hidden willed to do so. For light is with Him, as it is written. B Accordingly, while Uzziah—who is also called Azariah—was still alive and occupying the throne of the kingdom in Jerusalem, the blessed prophet Isaiah spoke the preceding words. For Uzziah, or Azariah, was most devoted to God, since it is read that he did what was right in the eyes of God. Yet he did not keep the beautiful and blameless glory of his religion perfect until the end. For, having conquered neighboring nations through the help and benefit of God, and having accomplished many admirable things against them, he became intoxicated with this happy success and struck against the rock of pride. For he arrived at such a state of madness that he snatched for himself the holy ministry and, of his own volition, without being called, approached the office of offering sacrifice. For, having entered the temple of God, he did not wish to use the vicarious work of the Levites or priests in offering sacrifices to God, but, leaping onto the very divine altar, he attempted to offer incense contrary to custom and the law. C And he was rebuked by the priestly tribe as one acting impiously and attempting to violate the law. But he, growing arrogant with regal dignity, usurped this function of the priesthood for himself, and, having scorned the counsel of the priests, he was immediately rebuked by God, being smitten with leprosy, with the disease germinating on his very forehead. But in order that these things which have been said might be more fully understood, I consider it necessary that the divine oracles themselves, which are written concerning this matter, be set forth. And they are as follows: “In the twenty-seventh year of Jeroboam king of Israel, reigned Azariah son of Amaziah, king of Judah. He was sixteen years old when he began to reign. And he reigned fifty-two years in Jerusalem. And the name of his mother was Jecholiah D of Jerusalem. And he did what was right in the eyes of Lo-
-Ard, according to all that his father Amaziah had done. Yet he did not take away the high places; the people were still sacrificing and burning incense in the high places. And the Lord touched the king. And he was a leper until the day of his death.
Such are the accounts in the Books of Kingdoms. But in Paralipomenon, as I have said: “And when he had waxed strong,” he says, “his heart was lifted up to his destruction. And he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And there went in after him Azariah the priest, and with him eighty-two priests of the Lord, who were valiant men. And they withstood Uzziah the king, and said to him: It is not for you, Uzziah, to burn incense to the Lord, but for us, the sons of Aaron, who are consecrated to burn incense. Go out of the sanctuary, for you have revolted from the Lord, and this shall not be to your honor from the Lord God. And Uzziah was angered; and there was a censer in his hand to burn incense in the temple. And when he was angered against the priests, the leprosy arose in his forehead before the priests in the house of the Lord, above the altar of incense. And the chief priest and the priests turned to him, and behold, he was a leper in his forehead, and they thrust him out quickly; and he himself also made haste to go out, because the Lord had rebuked him.”
Since, however, the Law given through Moses ordained that the leper must by all means be cast out of the camp as unclean, and that the leper, by his uncleanness, polluted and rendered common whoever came into contact with him, yet Uzziah dwelt in Jerusalem, thereby polluting almost the whole of Jerusalem—the Lord held His peace, not indeed offering insult to the holy prophets, but rather declaring those who dwelt with the unclean against the will of the Legislator to be unworthy of His admonition. For so He says somewhere also to the blessed Ezekiel: “And I will bind your tongue, and you shall be dumb, and you shall not be to them a corrector and censor: for it is a provoking house.” B He kept silence, therefore, while showing, indeed, His indignation. For Jerusalem was shaken, and the whole land of the Jews was struck.
We shall understand this also from what the prophet Amos wrote. It is as follows: “The words of Amos, which were in Accarim of Thecue, which he saw concerning Jerusalem in the days of Uzziah, king of Judah, and in the days of Jeroboam, the son of Joas, king of Israel, two years before the earthquake.” But after Uzziah had died, the season of silence came to an end for him. And the God of all again granted divine visions to the holy prophets. Therefore the prophet Isaiah says: “And it came to pass in the year that king Uzziah died, I saw the Lord Sabaoth sitting upon a throne high and lifted up.” That the prophet beheld the Son in the glory C of God and the Father, no one will be able to doubt, since John writes openly concerning Him: “These things said Isaiah, when he saw His glory, and spoke of Him.” See, I pray you, the excellence of the divine dignity, and the sovereignty over every creature. For He is upon the throne high and lifted up, remarkably D
⟫ A crowned with the most splendid ornaments of the kingdom. The highest powers, than whom it is said nothing created is higher, stand round about, holding the place of domestics, and honoring Him with praises. “The whole earth,” He says, “is full of His glory.” But I consider that one should not think the divine throne is placed on local heights. For such a notion is altogether foolish and devoid of understanding. But the divine throne is placed on high, inasmuch as the glory of God’s kingdom is understood to surpass every nature that falls under the intellect. And the sitting which is spoken of regarding Him seems to signify, as it were, steadfastness and immutability in the same tenor of goodness. For the blessed David also chants thus: “God sits upon His holy throne.” B And the prophet Jeremiah also says somewhere to Him: “For You sit forever, and we perish forever.” For created nature is always and in every time subject to corruption; and for things that have a beginning there is a certain measure and end. But Wisdom, the architect and fashioner of all things, sits—as I said—that is, it is immovable and abides in the same state. He says that His house is full of His glory. For as long as Israel had not committed impiety against our Lord Jesus Christ, the glory of God filled the house in Jerusalem. But after they denied His kingdom, they fell into an impious state of life. Therefore, they heard the voice of One saying: “Behold, your house is left unto you desolate.” He says that each of the Seraphim has six wings grown upon him, so that with two they cover their face, with two their feet, and with the remaining two they fly. Seraphim is translated as “ignited” or “fervent.” For there is nothing cold among the powers above, as they are most intimate and near to God. C By this means, we ourselves, being joined to Him through faith and a good and most law-abiding way of life, are made fervent in spirit and burning with love toward God. But the symbol of the Seraphim covering their face and feet with their wings at that time, and flying with two, is a sign that no one can peer into the beginning or the end of thoughts or words regarding God. For the head and face signify the beginning, and the feet the end. But the Divine is without beginning and knows no end. We barely grasp those things which lie in between—I mean, those things that come into being in time, in which those things that were not yet are produced into existence. Yet they fly, as having nothing trodden underfoot or abject; rather, their mind is always carried on high toward God. For these supreme powers do not think of low things as we do, but the highest powers have their mind D fixed and joined to certain secret sublimities of thought. Their mouth also is full of auspicious utterances and praises. For they chant glory, and that in alternate turns—not because they are fatigued, as I at least judge, but they yield honor to one another, and render praises in turn. For all things above are done in an orderly and decent manner. And when they say “Holy” three times, they conclude the hymn with this, “Lord of Sabaoth,” establishing the holy Trinity in one nature of deity.
A For we confess that the Father subsists admittedly; and in this same way also the Son and the Holy Spirit. And no reasoning cuts off each of the ones named towards a natural difference, but in three hypostases one deity is understood. And through these holy Seraphim this is witnessed to us, who say that the whole earth is full of his glory, foretelling things to come, and announcing in advance the mystery of the dispensation that took place through Christ. For before the Word was made flesh, that demon, that destroyer, that dragon, that apostate, was occupying the world, and the creature was being worshipped instead of the Creator and Maker; but when the only-begotten Word of God became man, all the earth was filled with his glory. For every knee shall bow to him, and every tribe and tongue shall confess and serve him, according to that which is written. The blessed David also proclaimed this beforehand in the Spirit; for he said: “All the nations which you have made shall come and worship before you, Lord.” This was brought to fulfillment when the multitude of the nations was called, and when all were worshipping him who was made of us and for us, and who remains in himself above all things.
104 VERS. 4. *An entrance lintel was lifted up at the voice with which they cried, and the house was filled with smoke.*
He has contemplated indeed the prophet, the Lord of Sabaoth sitting upon a throne high and lifted up, with the holy Seraphim B standing round about, and celebrating him with continuous praises. He had also affirmed the house to have been full of his glory. But now he says that the lintel was moved, and the house filled with smoke, and that as if by the voice with which the holy Seraphim cried out. Shall we therefore say that the voice was the cause of the things that happened in the house? C But how is it not entirely inept to choose to think such things? By what manner, then, shall we attain to the understanding of these words? Excellently and wisely. Before the inhumation and advent of our Savior, while Israel was still leading its life in accordance with the Law, unoffendingly and blamelessly, that celebrated temple which Solomon built in Jerusalem was filled with the glory of God. For they were sacrificing in it according to the prescription of the Law. But when they did not receive him who arrived from heaven in human form, and who had been preached by the Law and the prophets, nay rather, when they even killed the Prince of life, he abandoned his house, he let go of his inheritance. For he turned to the nations, and all the earth was filled with his glory. The country of the Jews was handed over to desolation, and the temple itself was burned. When, therefore, according to the prophecy—or rather, the proclamation, or rather the voice—of the holy Seraphim, all the earth was filled with his glory, then the lintel of the temple D was lifted up, and it was filled with smoke. Therefore this, “at the voice with which they cried,” has a signification of time: and the work of the doxology does not at all [need]
to be considered the effect. But it signifies, I think, that "the lintel was shaken," [indicating] that the temple was left desolate. And the fact that he says it was "filled with smoke" indicates that it had been burned. But if anyone should wish to understand these things in another way, and to say that they had been figuratively accomplished concerning the entire Jewish nation, he would not deviate from a proper line of reasoning. For when the whole earth was filled with the glory of our Savior, they having been called through faith from among the nations, then all spiritual security of the Jewish mind was dissolved. And like smoke, these wretches, having taken the mist of ignorance into their mind, became blind in their understanding. For this reason the Savior also exclaimed to them, saying: “While you have the light, believe in the light, that the darkness may not overtake you.” But what mind is so unstable and vulnerable to every sort of passion as that of the Jews, destitute B of help from above? And who, being deserted, would doubt that this is the case for those who are well-disposed?
VERS. 5. *And I said, O miserable me, for I am pricked to the heart, because I am a man, and have unclean lips, and I dwell in the midst of a people having unclean lips: and I have seen the King Lord Sabaoth with my eyes.*
The law given through most wise Moses ordained that the profane should have no communion with the holy, and there was among the Jews a very great strictness in these matters. Thus, when the holy apostles were still fishing, the Lord addressed them, saying: “Let down your nets for a catch.” When this was done, a great multitude C of fish had been caught, and divine Peter, having marveled at the power of the Word, “fell,” he says, “at the knees of Jesus, saying: Depart from me, for I am a sinful man, O Lord.” Yet Peter did not wish Christ to depart from him, but, having known the goal of the law, he confessed that he was a sinner, while fearing to be with the Holy One, according to the custom that always prevailed among the Jews. And when Christ had once arrived in the region of the Gergesenes, and then had healed those in the tombs who were being cruelly vexed by a demon, they did indeed marvel at the divine sign; yet Matthew said, that “the whole city came out to meet Jesus; and when they saw him, they requested that he would depart from their borders.” And yet, was it fitting not rather to cherish him D who had healed them, and to request that he remain with them and become the creator of many other miracles? But in those times, to be careful lest any should approach the holy ones was a demonstration of a certain reverence, and a certain manner of honor due to the holy. When Matthew was called and followed Christ, and afterwards had invited him into his house: “Behold,” he says, “many sinners and publicans came and reclined with Jesus and his disciples.” Seeing this, the Pharisees said to his disciples: “Why does your teacher eat with publicans and sinners?” You understand, therefore, that they were accusing Christ because, setting aside the law, he was willing to be with the wicked.
A God also somewhere reproaches those who happened to be preoccupied with the Jewish Synagogue through the prophet, saying, “They did not distinguish between the holy and the profane.” Therefore, as I said, the manner of reverence and the tradition of the legal precepts was that they would not wish to be with those in whom a suspicion of vice might cling, and who did not possess a conscience free from sins. Something of this sort seems to have happened to the blessed prophet as well, and therefore he says, “Woe is me, because I am pricked.” And he was not miserable because he was pricked—how would it not be foolish to understand it that way?—but he says he was pricked by his conscience; and it is clear that it was for this reason he said, “Woe is me, because being a man, and having unclean lips, I dwell in the midst of a people having unclean lips; and I have seen the King, the Lord Sabaoth, with my eyes.” For since the holy Seraphim were singing their praises with pure and all-holy mouths, he himself, being taught by God and not ignorant that honor is not comely in the mouth of a sinner, as it is written, felt fear. For the lips of the Israelites were confessedly unclean, inasmuch as they had cast insults upon our Lord Jesus Christ. But if the prophet also says that he himself has such lips, even though he was entirely free from the impiety of Israel, we say that he speaks modestly as a saint, and it is probable that, insofar as he was of the blood of Israel, he does not exclude himself from the blame, but marks the vice that was rife in the people, so that he may thus preserve those who had sinned. Or he confesses the disease of human nature: such is that saying of the blessed David against every man: “I said in my haste, Every man is a liar.” For the human mind is infected with the disease of falsehood and vanity, even if some are delivered from this evil by acquiring sobriety. B The prophet therefore feared that, since he was not pure as the holy Seraphim surely are, he had looked upon the Lord Sabaoth and remained silent, and so had refrained from celebrating His praises because he was not endowed with a mouth so pure. That it is necessary to sing praises with pure mouths can be made clear from what one of the holy disciples says concerning the tongue: “With it we bless the Lord and Father, and with it we curse men, who are made in the likeness of God. My brethren, these things should not be so. Does a spring send forth from the same opening sweet and bitter water? Can a fig tree, my brethren, bear olives? Or a vine, figs? Thus no spring can yield salt and sweet water.”
VERS. 6, 7. And one of the Seraphim was sent to me, and he had in his hand a coal, which he took with the tongs from the altar. And he touched my mouth, and said: Behold, this has touched thy lips, and it will take away thy iniquities, and will cleanse thy sins.
D The divine Paul writes concerning the holy
A angels, that they are all ministering spirits, sent forth to minister for them who shall be heirs of salvation. And this matter is not obscure. For all things in the world are administered by the powers above, and the measures of honor or ministry are set for them, and the bounds of each one's glory are fixed, namely by God who distributes all things according to his own will. Yet there is one yoke over them all, and they serve the Despotic nods, not deeming the service unworthy, but counting the sincerity thereof as a portion of honor and glory. The mystery of Christ is therefore prefigured before the eyes of the prophet, being excellently served by the powers above. For one of the Seraphim is sent, having a coal which he took with the tongs from the altar. And this then was a symbol of Christ, who for us and on our behalf offered himself to God and the Father, as a spiritual sacrifice, pure and undefiled, and for an odor of a sweet smell. Therefore, it is with very good reason that it is taken from the altar.
But it is necessary to say for what reason he is likened to a coal. It is a custom of the divinely inspired Scripture to liken the divine nature to fire. For thus it appeared to the blessed Israel on Mount Choreb, that is, Sinai, on the day of the convocation. Thus also, it appeared to the blessed Moses himself while he was pasturing in the wilderness, in the form of fire in the bush, and spoke to him. As, therefore, the coal is wood by nature, B but is completely, through and through, filled with fire and possesses its power and efficacy; in this manner, I think, our Lord Jesus Christ himself may also be reasonably understood: "For the Word was made flesh and dwelt among us." But although he was seen as a man like us in the way of the economy, yet all the fullness of divinity dwelt in him, according to the mode of union, I say. Hence, even in his own flesh, he is seen to possess the most divine power of working. For he touched the bier and raised the widow’s son who had died. And moreover, by spitting, he gave to the blind the power to see, smearing their eyes with clay. Therefore, Emmanuel is to be very well compared to a coal, who, if he should in a certain way be on our lips, utterly takes away sins and will purge transgressions.
But how will he be on our lips? When we confess the faith which is in him. Thus also the divine Paul writes: "The word is near thee, in thy mouth and in your heart; this is the word of faith which we preach. C For if thou shalt confess with thy mouth that Jesus is Lord, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." Let the divine coal, therefore, be on our lips, which burns up the refuse of sin, and melts the mire of iniquity, and makes us fervent in spirit. But if he is said to be taken with the tongs, you will understand it elegantly: that we grasp the faith in him and the knowledge of him through legal and prophetic institutions or predictions, as if by some tongs. Whence, throughout, to prove the truth, the holy D
For, using testimonies from the Law and the prophets, they create faith in their hearers, and they themselves, in a manner, apply the coal to their own lips, when they expound the faith into Christ plainly and simply.
VERS. 8. *And I heard the voice of the Lord saying: Whom shall I send? and who will go to this people? And I said: Behold I am here, send me.*
After the coal has touched the lips of the prophet and removed his iniquities, then he hears the voice of the Lord and fears no more, and is silent on that: "Woe is me!" But he steadies himself most eagerly for the performing of his mission, and, as if uncalled, thrusts himself forward: "Behold I am here, send me." Now when God says, "Whom shall I send? and who will go to this people?" we do not claim that this is the voice of one doubting, or as one in need of someone to send, but rather of one who is rebuking Israel as being very disobedient, and one who has obeyed none of those who were sent, but has rather even killed them. For they treated some contumeliously, they stoned others, and others they even killed, just as Christ said, weaving for us the parable in the Gospels. Whom, therefore, shall I send? Who will go to this people, who believed not those sent before, who was hard, who was cruel? And they proved by the fact itself C that it is not for just any man to have dealings with them, but only for one who is steadfast and who denies his own life. That Israel was, in fact, unyielding and altogether uncorrectable, one might learn from the things which God said to the blessed prophet Ezekiel. It is as follows: "Son of man, go, get thee unto the house of Israel, and speak my words unto them: for thou art not sent to a people of a deep lip and a hard language unto the house of Israel, nor to many peoples of an unknown voice or an alien tongue; nor to those who are of a hard tongue, whose words thou shalt not hear. And if I had sent thee to such, they would have hearkened unto thee: but the house of Israel will not want to hearken unto thee, because they will not hearken unto me: for all the house of Israel is contentious, and of a hard heart." D Being thus, so to speak, in perplexity, and, as I said just now, accusing the people of Israel because of their very great cruelty—"Whom, therefore, shall I send?"—the prophet, having cast aside all hesitation, says, "Behold I am here, send me." When, therefore, the divine coal also touches us, we shall be pure from our offenses, and ready and young-spirited for the mission, which the divine disciples also did. For although they were from the Jews, and before the love for Christ was granted they had, with the others, lips that were somehow impure; yet after they had admitted the faith and given forth a glorious confession, the coal did touch them, and then indeed they were called to their mission and followed without delay.
A although the all-wise Moses said: “I beseech you, Lord, select someone else who has power, whom you might send,” and Jeremiah likewise said: “Who are you, Sovereign Lord? Behold, I do not know how to speak, for I am too young.” Those who are in Christ, therefore, are more fervent toward their mission and ministry than the saints of old. A clear archetype of this matter might be the blessed prophet Isaiah, who, after the touch of the coal, cried out and said: “Behold me, send me.”
Verses 9, 10. And he said: Go, and say to this people: By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people has been made fat, and they have heard heavily with their ears, and have closed their eyes, lest at any time they should see B with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
The divine Paul writes that a hardening in part has happened to Israel, interpreting, as it were, in what manner it came to pass that they suffered this hardness: “For until this day,” he says, “whenever Moses is read, a veil lies upon their heart.” For it was consistent that those who had fallen into such a state of savagery of character, being so unbridled that they were willing to obey neither the writings of Moses, nor the holy prophets—I would add even Christ himself—should be C encompassed by the darkness of an intellectual mist, and be scarcely different from senseless stones. Therefore, the God of all makes this prophecy and commands the prophet to declare to them beforehand: “By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive.” For they were eyewitnesses and auditors of the voice of the Savior; he taught in the synagogues, he cried out very often in Jerusalem, and yet they were as though they had heard nothing at all. They were spectators of things D done miraculously beyond belief. They saw lepers freed from their disease, the lame leaping, the blind recovering their sight, the dead rising from their tombs; yet these things profited them not at all, but the wretches remained as though they were themselves deprived of their very eyes. For this reason, it is cast in their teeth by the voice of the saints that they were ever stiff-necked and disobedient in heart, and had killed the saints. He says that blindness was given to them, that they might not see with their eyes and understand in their heart, and be converted, and he should heal them. And this was, indeed, most clearly what Christ said to those who did not wish to believe: “Do not murmur among yourselves. No one can come to me, unless the Father who sent me draws him.” And again: “Everyone who has heard from the Father and has learned, comes to me.” Therefore, they were not called to the acknowledgment of the Son through the revelation of God the Father, because they were not worthy of the salvation and life that comes through him. If it pleases anyone to assign another meaning to these words, he will understand it in this way. For the God of all things predicts, as one who knows that...
which is hidden and that which is to come, and says that they will by all means see and hear, and yet they will remain A as if they had neither heard nor agreed, and they have suffered this because of their own wicked will. He adds moreover to these things that, in doing these things, they are plotting against their own heads. For they are sick with the difficulty of hearing and the inability to see clearly, "Lest they should see with their eyes, and hear with their ears, and should turn, and I should heal them." They have therefore become the authors of their own destruction, neither having sharpened their eye to the things spoken by Christ. For if they had done this, they would have turned back and preserved their mind whole and sound, nor, further, by broadening their understanding, would they have obtained the necessary healing, sound and...
VERS. 11, 12. And I said: How long, O Lord? And he said: Until cities be wasted without inhabitant, and houses without men, and the land shall be left desolate. And after this God will remove men far off, and they that are left shall be multiplied in the land.
The prophet fears lest a perpetual and everlasting blindness be brought upon those from Israel. Therefore, he asks to know the time when this will be, and how long this as it were sickness will be prolonged. To which God responds, foretelling the devastation of Jerusalem itself and of the entire region of the Jews, and says: "Until cities be wasted without inhabitant, and houses without men." This, indeed, came to pass in the end, when Vespasian and Titus laid waste to the Jewish land after the Savior's crucifixion and B ascension into heaven. That this measure of punishment C for the disobedient will not be applied only so far and no further, and that Israel will not perish entirely with its whole race, He signifies by saying: "And after this God will remove men far off, and they that are left shall be multiplied in the land." For they were made far from God, both having killed the saints and, furthermore, the Prince of life. But those that were left, that is, those who were saved and survived, and who believed in Christ, who also are the remnant of Israel, they shall be multiplied in great abundance, he says. For a not insignificant part of Israel believed, and this the blessed prophet Isaiah himself also indicated at the beginning of the book, saying: "And unless the Lord of Sabaoth had left us a seed, we should have been as Sodom, and we should have been made like unto Gomorrah." But to some it seems that the power of the things set forth should be understood in another way. For while the prophet asks and wishes to learn to what extent and for how long a time the blindness will be extended, God answers: "Until cities be wasted without inhabitant, and houses without men, and after this God will remove men far off"; D that through this we may understand the time of the consummation. For it is necessary first to hear of wars and rumors of wars, and for nation to rise against nation, and kingdom against kingdom, and for cities and houses to be laid waste. Then it will be so until the end, at which point those who have been made far off—men—will afterwards...
hear, and rumors of wars, and nation rising against nation, and kingdoms against kingdoms, and the devastation of cities and houses, and then the end; after which men will live long, A clearly in the time of the resurrection, living a holy and long-lived life, with corruption entirely destroyed, death abolished, and every sin removed. But that Israel has been blinded, and yet will be called in the last times of the age, since the divinely inspired Scripture states this clearly and plainly, I think it is idle to contend and to seek arguments to produce faith.
Verse 15. And yet in it there is a tenth part, and again they will be for plundering as a terebinth and as an acorn B when it falls from its case.
The prophetic discourse now makes mention of history, which it is necessary, as it seems, to recount; for that which is being explained will be so clear. Therefore, when Vespasian and Titus were making war against the Jewish region, as I have already said, the land of the Jews was consumed, being burned along with the cities and the houses themselves; it was a terrible spectacle, and full of every lamentation for those who saw it, and the nation of them had reached such a paucity C that he who says that barely the tenth part of the whole people had survived in it would not be far from the truth. Then they remained for some time, being nourished in peace, yet not free from fear of suffering devastation again—which has indeed happened. For Hadrian, when he was holding the throne of the Roman empire, and Antiochus, surnamed Epiphanes, made a descent upon the land of the Jews, and there was nothing of the previous evils that was not present in these, with even the remaining of the D remnants being devastated, and those who were caught being sent into captivity, at which time the sufferings of the Maccabees also happened to occur. God, the Lord of all, again makes mention of such histories to us in His prophecy and says: “And yet in it there is a tenth part, and again it will be for plundering.” He says that the people of the Jews will not be cast out of His care, even if they should exist in small remnants; but they will again be for plundering. And then the land will again be to them as a terebinth, and they themselves as an acorn when it falls from its case. For the terebinth is indeed a plant, but if it should experience the shedding of its leaves, it has a very unpleasing appearance, having very dry branches. In this way, I think, the land also, having suffered the devastation of those dwelling in it, will be altogether equal to dry plants that do not have their bloom, but have also suffered the shedding of their foliage. Likewise, the acorn is the fruit of the oak; and when it falls from its case, then it will lie exposed to the animals accustomed to feed upon it. Therefore, the land of the Jews has imitated the terebinth that has cast off its leaves. But those who have fallen away from it by running into captivity will lie like acorns, having been cast, so to speak, from their own case—the land, I mean, that bore them. Solomon also says something similar: “As a bird when it has fallen from its own nest, so is a man when he is moved from his own place.” For what can be more miserable than those who are in captivity? What
indeed is so pitiable and downtrodden as for men to fall into the hands of their conquerors?
A Cap. VII, vers. 1. *And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah king of Israel, went up toward Jerusalem to war against it, and could not prevail against it.*
Those who reject the history in the divinely inspired Scriptures as a trifling matter, avoid, as it seems, the ability to understand, in the way that is appropriate, what is written within them. For while spiritual contemplation is good and useful, and illuminates the eyes of the mind exceedingly well, making men most discerning, yet when something that has happened historically is brought to us from the holy Letters, then indeed we ought to hunt for the utility that arises from the history, so that the divinely inspired Scripture may appear in every way to be saving and beneficial to us. The prophetic discourse therefore recounts to us in these words the things that occurred in the times of the reign of Uzziah to the tribes of Judah and Benjamin, and to the ten tribes in Samaria, which were also named Ephraim, and indeed Israel. And since the entire prophetic discourse was delivered in the times of four kings, the prophet sets forth the things that happened in the times of each one, and necessarily marks them out, applying the best order to his visions, or rather to his own words. B Therefore, upon the death of Azariah, who is also Uzziah, Jotham succeeds to the kingdom, and pursued the goal and customs of his own father. For he is said to have done what was right in the eyes of the Lord, just as Uzziah had; but he did not remove the high places, and the people were still sacrificing on the high places. Uzziah, to be sure, sought to go beyond what was permitted and exercised the sacred office, and set out to offer incense, and for this reason he was afflicted with leprosy. Jotham, however, was not like this. C After he also had departed from the living, Ahaz was substituted in the kingdom, while Pekah the son of Remaliah was still ruling over Israel, that is, over the twelve tribes. This man stirred up war against Ahaz and Judah, and killed one hundred and twenty thousand in a single day. For the God of all was provoked by the impieties of Ahaz, concerning whom it is written in the fourth book of Kings that he walked in the way of the king of Israel. For he was a godless man, and served idols, and led his own children through the fire, sacrificing to unclean demons. Therefore, in the times of his reign, both Pekah the son of Remaliah and Rezin the king of Aram, that is, of Syria, conspired against Jerusalem and Judah, and came like destroyers. But they did not take the city. D Now Ahaz, fearing the intolerable assault and having gathered a large heap of money, sends envoys to the king of the Assyrians, Tiglath-pileser, asking that he be willing to be a help to him, and that he take up arms against Rezin. And this was also brought to an end; the Assyrian set out and took Damascus, and slaughtered Rezin. After the death of Pekah the son of Remaliah, who reigned in Samaria over Israel, Hoshea the son of Elah took hold of the scepter; in whose reign, the Assyrian Shalmaneser invades Samaria, and occupied it entirely,
and led Israel away captive, and transplanted them into the mountains of the Persians and Medes; then he commanded some of those under him to inhabit Samaria, namely, those from Cuthah and Sepharvaim. For it is written thus in the Books of Kings, and the report of each of these matters is indeed long in the divinely inspired Scripture, but I have fashioned this narrative with as much brevity as possible. A We shall speak in turn of each part, following the senses of that which is set before us. "In the days, therefore," he says, "of Ahaz the son of Jotham, the son of Uzziah, king of Judah, Rhesin the king of Aram"—that is, Syria—"and Pekah the son of Remaliah, king of Israel, conspired against Jerusalem, and they came to destroy it, yet they were not able to besiege it." These things have been said for the time being in the capacity of a preface, and as a narrative of what happened. For he reveals the intent and the very undertaking itself, and adds immediately the conclusion of the matter: "For they were not able," he says, "to besiege it." B "And it was told to the house of David, saying, ‘Aram has conspired with Ephraim,’ and his soul was shaken, and the soul of his people, as a tree in a wood is shaken by the wind."
Having defined, as I said, the occasion for the narratives, and having summed up in a brief chapter the undertaking of the two kings, and that their purpose did not reach its end for them, he begins now to treat each part in detail. For "it was told," he says, "to the house of David"—that is, the one reigning—"and they reported that Aram had conspired with Ephraim." By Aram, he means the Syrian, and by Ephraim, likewise, the ten tribes in Samaria. C Since these things were in this state, the house of David—that is, Ahaz—heard and believed. "His soul was shaken, and the soul of his people, as a tree in a wood is shaken by the wind." He uses "shaken" in a common sense, for "was terrified," and almost fell out of his mind. For the terrible of terrors are, in a way, sufficient to be able to shake the mind and to disturb the soul, and to make it seem to undergo something like what a tree in the woods would suffer, thrown hither and thither by the onsets of wild winds. The cause of the fear, or rather of the D stupor, that occurred to him was what had happened. For I had already said that in his reign, Pekah had waged war against Judah, and had slain one hundred and twenty thousand of the people in one day. When, therefore, even Pekah alone had proved so great as to easily overcome those in Jerusalem, how was it not necessary for the one in such extremities to show fear, both Ahaz himself and the people with him, when the Syrian had conspired and was arming himself alongside Ephraim against Jerusalem?
"And the Lord said to Isaiah, ‘Go out to meet Ahaz, you and your son Jasub who is left, to the conduit of the upper pool of the way of the fuller’s field.’"
A And you shall say to him: "Watch to be quiet, and do not fear, nor let your soul be weakened by these two pieces of wood—these smoking firebrands. For when the wrath of my fury shall occur, I will heal again."
The Lord is truly merciful and compassionate, and wills for all men to be saved and to come to the knowledge of the truth; and He directs all things wisely, making the way of salvation level and plain for each. That this is the case is evident to us from the facts themselves. For Ahaz had become an idolater, abominable and profane. But since he was already in unavoidable evils and, as it were, intoxicated and overwhelmed by calamities, the most merciful One, seeing him, immediately offers the hope of salvation to be obtained from Him, and promises help so that he might cease from his idol-mania, and might already strive to refrain from his former vices and receive the light of the true knowledge of God. Therefore, the prophet is ordered to go meet him in the presence of Jasub, which is interpreted as "remission" and "the one left behind." This figure B almost signifies, as if in a symbol to Ahaz, that the remnant of Judah that had adhered to God would be saved. For the prophet takes up the type of God, and very fittingly brings the promise of help at the pool of the upper road of the fuller’s field. The pool is again a type of the salutary fountain of holy baptism, which also leads us to the upper way and to the understanding of the "fuller," that is, of Him who washes away all our filth and frees us from defilements. This promise, therefore, is firm; and in the particular figure, a wise enigma and insinuation of the general matter, and through Christ, has been handed down by the prophet.
He says, "Watch to be quiet, and do not fear, nor let your soul be weakened by these two pieces of wood—these smoking firebrands." That he commands them to be quiet and free from anxieties, C and indeed to be delivered from grievous terrors, is the mark of One calling—and most prudently so—to obedience, and as one leading them back to principles, so that he might reverence the divine words and readily assent to the truth of what I have said. He calls those who have conspired against him "torches" and "smoking wood," as those who are very soon to cease both to be and to reign. For just as a piece of wood or a firebrand, when it is taken out of the fire, smokes indeed, but ceases to have fire in itself any longer; by the same token, I think, a man who is about to come to the end of his life or of some affair could justly be called a torch or wood still smoking. But when He understood that they were exceedingly fearful and despondent, because they were being defeated in fighting against Phacee and because D, as I said, one hundred and twenty thousand of Judah had fallen in one day, He relieves them even of these terrors and says: "For when the wrath of my fury shall occur, I will heal again," that is, they would by no means have fallen had not my fury delivered them into the hand of the enemy. But, He says, if my wrath has been kindled against certain ones, I will heal again those who have suffered. For He who delivered them because of wrath, easily...
delivers them through innate gentleness and love for mankind.
And the son of Aram, and the son of Romelia, because they have taken evil counsel against you, saying: "Let us go up into Judea, and having conferred with them, let us turn them toward us, and we will make the son of Tabeel king over them." Thus says the Lord Sabaoth: "This counsel shall not stand, nor shall it be."
He neither permits the report of the plots against him to be disbelieved, nor indeed does He allow him to be excessively crushed by fear. But by confirming it all the more, and declaring as true the agreements, or rather the conspiracy of the two kings, He promises help and transfers and leads them, as I said, so that they might rely on Him and consider Him, and not be devoted to the worship of idols or to the words of false prophets, who say B ten thousand things according to the desire of those who bring inquiries to them, but say nothing of the truth. That they conspired, therefore, He says, to go up into Judea and to converse with those under your hand, and to persuade them to follow their own opinions, is true and acknowledged. For they wish to set up the son of Tabeel over them. But, He says, this shall not be. And who is the one who promises? The Lord Sabaoth, that is, the Lord of powers, or of armies; when He wills that one should conquer, whomsoever He might choose, who is there who shall turn back what has been decreed? And who is able to withstand His divine judgments? He therefore confirms the faith even in those who are still unbelieving. For those who are well have no need of a physician, but those who are ill, as the Savior Himself has said. It should be known, moreover, that He calls the Syrian the son of Aram, that is, Rhaasson, and the son of Romelia, Phacee, who reigned over Israel, that is, over the ten tribes in Samaria.
C Vers. 8. But the head of Aram is Damascus, and the head of Damascus is Rhaasson: but in sixty and five years, the kingdom of Ephraim shall fail from among the people, and the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. And if you do not believe, neither shall you understand.
Those who wish to make clear what is contained in the divinely inspired Scripture have absolutely need of a narrative of histories, so that from every side the truth may follow the divine words. The prophet, therefore, explains those things that have been recorded in the sacred Scriptures, through which we can most of all best arrive at the meaning of these words. Accordingly, in the times of the reign of Achaz, Rhaasson, the king of Syria and Damascus, D and Phacee, the son of Romelia, who reigned over Israel in Samaria, conspired against Judah and Jerusalem. Fearing the invasion, therefore, Achaz persuades Theglaphallasar, the king of the Assyrians, with money to bring help to him and to repel the invasion of those who had conspired. And he, having come, destroyed Damascus, which was the metropolis of the Syrians, and killed Rhaasson himself. With the passing of
A Phacee also, who was the son of Romelia, in Samaria, Osee the son of Ela receives the kingdom—an impious man, and more addicted to the deceits of demons. While he was governing the kingdom, Salmanasar the Assyrian marched against all of Samaria and immediately captured Osee and kept him in the state of a servant. Having laid waste to the entire region and left the land of the children of Israel desolate and deserted, he appointed in place of its original inhabitants certain tenants, or rather some of his own subjects, namely Ecchutham and Sappharvian (these are, I believe, Persian nations, for it is so written in the books of Kings). The prophet recalls for us this historical account, saying: "Thus saith the Lord: This counsel shall not stand, nor shall it come to pass, but the head of Aram is Damascus, and the head of Damascus is Rhaasson; but within sixty and five years the kingdom of Ephraim shall cease from being a people." B And although the arrangement of these words is obscure, it must be understood in this way: "The head," he says, "of Aram"—that is, of Syria—"is Damascus; and the head of Damascus is Rhaassim"—that is, Rhaasson; for the one who reigns over them is the head of the region and the city. "And the kingdom of Ephraim shall cease from being a people; in sixty and five years the kingdom of Ephraim"—that is, Israel—"shall cease; and the head of Aram—that is, Damascus—shall cease, and the head of Damascus—that is, Rhaasson—shall cease." For as I said, Theglaphallasarus captured Damascus and Rhaasson, and Salmanasar captured Osee, the king of Ephraim, that is, of Israel, and Somorrha, that is, Samaria, with the verb "shall cease" applying to all of them in common; and the head of Ephraim, Somorrha, shall likewise cease. He calls Somorrha the head of Ephraim—that is, Samaria—for Somorrha is the metropolis of Samaria. And when he says "Ephraim," he signifies Israel; and the head of Somorrha is the son of Romelia, that is, Phacee. The word "shall cease" returns and recurs again for all of them. He further adds: "And if ye will not believe, ye shall not understand." C And these things are not said without merit. For those who heap insults upon the word of God because of their unbelief cannot be endowed with its knowledge. It is necessary, therefore, to receive without hesitation what is offered by God, and to assent readily to what He promises and speaks. For thus will good knowledge be within us, and the light of His wisdom will illuminate our mind.
VERS. 10. *And the Lord proceeded to speak to Achaz, saying: Ask for thyself a sign from thy Lord God, in the depth, or in the height. And Achaz said: I will not ask, and I will not tempt the Lord.*
Achaz, who held the throne of the kingdom in Jerusalem and who had fallen very far into a certain unbridled nature and was clinging to the false worship of demons, D the Lord attempts in every way to lead to something better, that he might pursue and desire the views of truth and choose to think rightly about God. Since, therefore, he held the worshippers of idols in high regard and it was his concern and aim to inquire with curiosity into the outcomes of events and to consult oracles from shrines, and to be mocked by the words of false prophets with dangers hanging over him, the Lord draws Achaz back from these practices.
A and instructs him to ask for a sign, not from his customary shrines, nor from the false prophets anymore, but rather from the Lord God. He even assigns the manner and mode of the request by his own decree, saying, "In the deep or in the height," which is to say, either into heaven or into the earth, and even into things lower still. By these words, he proves and signifies that God is the Lord of the universe, and that he is able through his power and authority to bring about whatever he sees fit, whether he chooses to undertake the management of heavenly things or of earthly things.
Achaz, however, declines—not as one who reveres God, but as a pitiable wretch who rather offers him an insult, even if he boasts in pious and religious words. For "I will not ask," he says, "nor will I put the Lord to the test." B Since it is manifest that, when God commands one to ask, the desire not to ask is ungodly, he feigns a desire not to put him to the test, and he sets forth a legal statement as a sort of pretext: "For you shall not put the Lord your God to the test." Yet, how should a speech not cry out against the perversity of Achaz? For, since God himself invited him to ask, how was it not better to choose to do that which he commanded, rather than to perversely invent sophistries and pretend to be obedient with a hollow excuse—namely, "I will not put the Lord to the test"? But his purpose was not to accept words from on high and from God, but rather to crown the oracle-monger with a better vote, and to seek the help of demons, perhaps by curiously prying into the flight of birds and false divinations.
Verse 13. And he said, Hear now, O house of David: Is it a small thing for you to weary men? And how do you weary the Lord? Therefore the Lord himself will give you a sign.
Since Achaz had refused the request for a sign, C and would not endure to honor or recognize God as being by nature and in truth the Lord of the universe, [God] attempts to teach him that he would not be altogether unknown to Israel, nor would he lose his own inheritance, but that they would recognize him in due time. However, he no longer deems Achaz worthy of a word, being as he is insolent and a hater of God, but rather addresses the house of David—that is, those from the tribe of Judah, from which Christ himself was born according to the flesh. D Yet, as God, he makes the prophecy with great long-suffering. For, having first reproached them for regarding it as nothing to offend even the all-powerful God, and as it were to weary him and put him to trouble—as far as it concerned them—by their refusal to walk uprightly, he then brings forth the prediction of the universal and most comprehensive help.
"O, therefore," he says, "house of David, if it is not lawful to offend men with impunity, why do you weary the Lord, who does not wish to punish, yet is able to do so most easily? Since you refuse to ask for a sign, I myself come to this," he says, "and even if you wish to be sick, I bring the medicine, since I am kind and a lover of mankind. The Lord himself will give you a sign," certainly through
the fulfilling A of the time that Israel, which had wandered, will be saved, and will not be ignorant of the Master, but will be a worshipper of the God who has saved them. This has been accomplished through Christ, who called Israel to knowledge and freed them from every sin and from the desire to worship wood and stones. "Behold, the virgin shall be in the womb and shall bear a son, and ye shall call his name Emmanuel. Butter and honey shall he eat; before he knows evil to propose it, he shall choose the good. Because before the child knows good and evil, he disobeys wickedness to choose the good. And the land which thou fearest shall be left desert from the face of the two kings." B Some of those who have interpreted the divine Scriptures have given the translation: "Behold, the young woman shall be in the womb." It seems, indeed, to the Jews that by the name of "young woman" the Mother of the Lord ought to be designated, and not to be called "virgin." For they think it is permissible to sap the power of the mystery if she is called "young woman" and not rather "virgin." But one may see that they are ignorant in many ways. For, in the first place, even if the virgin were called "young woman," she would not be excluded from being in fact a virgin. Then they assert that the prophet spoke that word about the wife of Ahaz: "Behold, the young woman shall be in the womb and shall bear a son," in order that we might understand Hezekiah, who was born of her. But, failing to examine the words of the prophecy, they inconsiderately snatch at what they please, and then imagine that they have established their own purpose and opinion by this alone. But, O excellent men, one might say to them, who called Hezekiah "Emmanuel"? Or whence could they demonstrate that before he knew good or evil, he disobeyed wickedness to choose the good? Therefore, having bid farewell to their C delusions, let us embrace what is right and true; let us believe that the holy Virgin is signified to us by God through the prophecy set before us. For thus will the sign be truly paradoxical, incredible, and most great, extending at once into the deep and into the height, according to the divine promise. For the only-begotten Son, born by nature from above and from God the Father, emptied himself and was brought forth from the virginal womb according to the flesh, his generation not having its origin from human seed, but by the power and activity of the Holy Spirit. For thus it was said to the holy Virgin by the voice of the blessed Gabriel: "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee." He shall bear, therefore, he says, a son. And you, O house of David, who now, he says, refuse to trust in God and to ask for a sign from him for the confirmation of those things which were promised, because you are D rather attached and addicted to idols, you shall call his name Emmanuel, that is to say, you shall confess God appearing in human form. For when the only-begotten Word of God appeared in our likeness, then he also became with us. For he who was above every creature became like us. Observe
the only-begotten Word of God, then became also [our fellow]—or rather, He who is above all creation became as we are. A Observe how, in order to show that He is truly God and man at once, he attributes to Him both divine and human things. For that He truly became in flesh, he tries to confirm by saying that the food for Him would be that which is suited to infants, butter and honey. But that, although He had become flesh, He would nonetheless be superior to sin as God, he teaches again by adding straightaway: "Before the child knows good or evil, he disobeys wickedness, in order to choose the good." For humans, not yet having arrived at puberty, nor having reached the measure of age (which is cultivated and adorned by prudence at that time), would not be at all capable or fit to discern what is vicious and what is good; but when they are called to that time, they then have the free power of things to be done. B But the divine and supreme nature, not indeed in those things that are in us, but in its own heights that are suitable to it, is always inaccessible to wickedness; and it shakes off the manners of vice, being neither tempted from anywhere, nor enduring any disturbance, but rather refusing wickedness naturally and essentially. And in no other way, I think, than if one were to say of light that it refuses to be darkness. For it does not endure to suffer [the state of] not being light. Therefore, it indicates the nature of the divine, which is always fixed towards the good, saying that it "disobeys wickedness in order to choose the good." And this is true in the case of Christ Himself. For although He was born according to the flesh through the holy Virgin, being God by nature and the Word manifested from God, yet He was from the womb and before it, or rather even before every age, holy as God, not having slipped from His own prerogatives because of the humanity, C nor having neglected human things because of the economy; so that He might be believed to have truly become as we are, and to have sanctified our very birth. And he says that the earth, about which he is suspicious and afraid because of the face of the two kings, will be abandoned. This is similar to if he said clearly: "When the Virgin, having conceived, shall bring forth, O house of David, you shall call His name Emmanuel; then all those who afflict the holy land will abandon it, and it will no longer be accessible to those who wish to ravage it." The interpretation is spiritual. For when Emmanuel was born, the truly holy earth and city, that is to say, the Church, was placed in a good hope and has trampled upon every enemy, who, seeing her as invincible, have withdrawn, having left her as one preserved by God. "For I will be to her," says the Lord, "a wall of fire all around, and I will be for glory in her midst." D
ORATION V
Ver. 17. "But the Lord will bring upon you, and upon your people, and upon your father's house, days such as have not come, from the day that He took Ephraim away from Judah, the prince of the Assyrians."
Much disturbed was Achaz because of the conspiracy of the two kings, Rhaasson and Phacee, having promised
A to them the assistance of the God of all; but since He wished to establish him in faith, He commanded him to ask for a sign, "in the depth or in the height." But when Achaz declined, and said most perversely, "I will not ask, and I will not tempt the Lord" (for he sought rather the deceptions of false prophets), God in a certain way acted on His own initiative, and He Himself gave a sign to the house of David. For He said: "Behold, the virgin shall have in the womb, and shall bear a son, and ye shall call his name Emmanuel."
When the discourse regarding these things had been very thoroughly brought to a close, He shifts again the prediction of future events to the person of Achaz himself. For it was necessary, it was necessary that the foretelling of the salvation through Christ be made to those of the Davidic family, that is, those of the tribe of Judah, from which Christ Himself has sprung according to the flesh; but He makes the foretelling of the heavy and most untoward evils that were to happen in due time to those who had chosen to be disobedient, so that they might know that it is truly bitter, and not without penalty for those who dishonor divine glory, to provide conflict for the Lord and to choose to worship, alongside Him, others who are not gods. Consequently, He clearly indicates in detail that the time would come when both Jerusalem itself and the entire land of the Jews would fall into the ultimate calamities and be subjected to the hands of their enemies.
But I shall endeavor, before other things, to unravel the somewhat obscure composition and structure of the words as best I can. "God will bring upon thee," He says, "and upon thy people, and upon the house of thy father, days such as have not come, from the day that Ephraim took away from Judah." The meaning of these verses is as follows: In the times of the reign of Roboam the son of Solomon, Ephraim took away, that is, tore himself B apart, that is to say, the ten tribes again, from the tribe of Judah. For they were divided, and the ten tribes indeed inhabited Samaria, but the tribe of Judah and half the tribe of Manasseh remained in Jerusalem. But in the passage of time many adverse things befell them. For Samaria was devastated, and the neighboring nations—the Idumeans, Moabites, and those from Philistia—made incursions into Judea. Therefore, both these and those have suffered many and grave things, and have experienced harsh times. C God, therefore, will bring days such as have not been, or have not come upon you since that time, from when Ephraim took away, or tore himself apart, from Judah. What, then, is this time for us, or what are these days? The king, He says, of the Assyrians—that is to say, Nabuchodonosor, who devastated Jerusalem and conquered the whole of Judea by force, and burned the divine temple, and left behind absolutely nothing of beast-like cruelty that is not found to have been committed against the entire nation. D
Vers. 18. "And it shall be in that day, the Lord shall hiss to the flies that rule over the part of the river of Egypt, and to the bee that is in the land of the Assyrians; and they shall all come, and shall rest in the ravines of the land, and in the hollows of the rocks, and into the caves, and into every hedge, and in every tree."
A He amplifies the narrative and describes minutely the onset of the war, and that those who were to invade their land in those times would ravage all their country, their villages, and their cities. I think it necessary to repeat here what is written in the Fourth Book of Kings, for the sake of an accurate clarification of the events that were to come. There was, then, the son of Achaz, to whom the word now refers, Hezekiah; and of Hezekiah, Manasses; and of Manasses, Amos. The son of this man was Josiah, a pious man, yet he departed from life in such a way as this: Pharaoh Necho, king of Egypt, left his own country and led out all his forces, and made an expedition in haste against the land of the Assyrians. Josiah, fearing lest he should invade the land of Judea and bring it under his own hand and rule over it, wished to draw up his forces against him, even though Pharaoh declined the battle with him. But because he persisted, he fell in the battle, and the Egyptian prevailed over the land of the Judeans; and he attained to such power that he even removed from the kingdom Joachaz, the son of Josiah, who was holding the realm, and carried him off in bonds to his own country, B and appointed Eliachim as king, and imposed tributes on the nation, and exacted a large sum of money. Then, when Eliachim had reigned over Judea for eleven whole years, his son Jechonias succeeded to the throne; then after him, Zedekiah, during whose reign the king of Babylon, Nabuchodonosor, made war against Judea, who also burned everything, and in addition to the other cities, even Jerusalem itself, and took Israel captive, along with the sacred vessels, and did those things which are recorded in the sacred Scriptures. These histories are what the subject content points out and hints at for us. "It shall be, therefore, in that day," He says (that is, at that time), "the Lord shall hiss for the fly that rules a part of the rivers of Egypt, and for the bee that is in the land of the Assyrians." The discourse is therefore fashioned as if from a metaphor of the experience of beekeepers, who by hisses lead the flies from the hives into the fields, and again bring them back, C enclosing them as if in certain stalls like cattle. He compares the Egyptians to flies, as I suppose, because of their multitude and because of the not very pleasant sound of their voice. The bee is the nation of the Assyrians; for the bee is varied, beautifully colored, and marked and spotted in many ways. Such, in a way, as far as relates to their clothing and attire, were the Assyrians and the Persians; for they were fond of adornment, and always valued being dressed in a varied manner, and in addition to this were also "stinging." These, He says, "shall all come, and shall rest in the ravines of the land, and in the hollows of the rocks, and in the caves, and upon every hedge, and in every tree." For since He has fashioned the discourse as though about flies, He persists in the trope. He signifies, indeed, that they will search the whole of their land, so that no one of those who are hidden could escape notice, even if by chance they should have hidden themselves in rocks, or in ravines, or even in thickets and dales. And in another way, too, in those who provoke the God of all and do not shrink from offending Him, D hostile powers and the base desires that are within us settle like wasps, with no one to hold them back or to aid us. For if...
A God is willing to afflict, who is he who can bring us aid?
VERS. 20. In that day the Lord shall shave with a great and drunken razor, which is across the river, the King of the Assyrians, and he shall take away the head and the hair of the feet and the beard.
It is necessary to arrange and set the statement in these words in order, and thus finally to say what these sentences import. Therefore, he says, in that day, that is, at that time, with a great and drunken razor, which is of the King of the Assyrians who is across the river—that is to say, the Euphrates—God shall shave the head and the hair of the feet and shall take away the beard. B By the great and drunken razor of the King of the Assyrians who is across the river, he calls his sword, which shaves, as it were, unsparingly and delights to be drunk with the blood of the fallen. And this is the meaning of the words. But we say that it was a mode of extreme infamy to be seen at one time or another with the head and beard shaved. And indeed, the God of all somewhere threatened the daughters of Sion, who were exalted and walking with a stiff neck and with the winks of their eyes, with the removal of their prosperity. For He said: And it shall come to pass, and instead of a sweet smell there shall be dust, and instead of a girdle thou shalt be girded with a rope, and instead of the golden ornament of the head, C thou shalt have baldness because of thy works. Some did this even over the dead, afflicting themselves with disgrace; whence also the law given through Moses enjoins those who have attained the divine ministry not to shave themselves over a corpse after the manner of others, nor to destroy the shape of the beard. For it is thus written. But when Jerusalem had been laid waste by Nebuchadnezzar, men went up from Shechem, and from Salem, and Samaria, just as Jeremiah says: Eighty men with their beards shaved, and their garments rent, and cut, and with manna and frankincense in their hands, to bring them into the house of the Lord. Thus, it was a form of mourning and at the same time of disgrace to cut the head and the beard with a razor. The prophetic word confirms that this would happen to the region of the Jews at certain times. For it will remain, he says, with its children destroyed, mourning and most contemptible. D But if anyone wishes to comment in another way, he will understand something of this sort. For perhaps he calls the hairs of the head those who are most honorable, in wealth and in the prerogatives of other things, standing high above others; for there is nothing above the head; but by the hairs of the beard, he means those endowed with understanding and mind. For thus the beard is always taken in the divinely inspired Scripture. But when he also names the hairs of the feet, he seems to denote, as may be supposed, those who are placed in the lowest and last rank. But the drunken razor spared absolutely no one, but together with the preeminent men, it cut out and amputated the middle and the last and the prudent from the land of the Jews, so as to leave it naked and despoiled. For into the mountains of the Persians and Medes, almost the whole of Israel, Nebu...
Nebuchadnezzar transported. A
VERS. 21. *And it shall be in that day, a man shall nourish a heifer of oxen, and two sheep: and it shall be from the abundance of making milk, [he shall eat butter and honey,] every one that is left upon the earth.*
The Significance of the Great and Inebriated Razor
. By the "razor," great and inebriated—that is, the Babylonian sword—his aim is to declare its effect and power. He says that the whole region of the Jews will be stripped, and will come to such a state of mendicancy and scarcity of men, that he who is left and saved from the hand of the enemies, and has remained in the land, will barely be the master of one heifer and two sheep, although they had long been accustomed to own and graze countless herds of flocks and oxen throughout all Judea. This, therefore, is a clear proof of extreme poverty. But that they will indeed be few in number in the places, he confirms by saying: *And it shall be from the abundance of making milk, butter and honey shall every one that is left upon the earth eat.* He says that from two sheep and one heifer there will be so much milk that it will suffice for all those left behind to satiety, if indeed they wish to make their sustenance from milk. B Is it not then evident that those who escaped the razor, and have remained in each place of Judea, are utterly easy to count? For how many could there be, for whom the milk of two sheep and one heifer would suffice for food and satiety? What, then, will be the result of this for the benefit of us spiritual men? It is possible to see from the facts themselves: those who wish to be contumacious, and lift up their neck in pride against God, will both pine away in the lack of spiritual goods, and will become altogether very few, and whatever would nourish them in the habit of good mind and understanding, and lead them solidly to a perfect man, to the measure of the age of the fullness of Christ, they will be found to lack it entirely. Such men will also hear God speaking by the voice of the holy one: *Behold, they who serve me shall eat: but you shall be hungry. Behold, they who serve me shall drink: but you shall be thirsty.* For the participation of every good C is supplied most abundantly and copiously by God to those who have set their mind on the things that are His, whom He Himself also addressed, saying: "Eat, and drink, and be inebriated, O my neighbors 1."VERS. 23. *And it shall be in that day, every place, where there shall be a thousand vines of a thousand shekels, shall be for desolation and for thorns: with arrows and bow one shall come there, because all the land shall be desolation and thorns.* D This would be the work of that great and inebriated razor, and an evident demonstration of the scarcity of men in that nation. For war has so consumed the inhabitants of Judea that those in it have been left scarce in number. On this account, he says, it will be neglected and will be for desolation and for thorns—the most beautiful and excellent possessions of theirs...
A being left to neglect, for there will be none left who know how to till the land. For if there were, he says, in one place a thousand vines of a thousand shekels, so that each vine is worth a single shekel (this being the measure of its price), it would turn into desolation and into thorns; so that if anyone wished to approach the field and merely enter into it, he would be unable to do so without arrow or bow. For thorns are no less effective than arrows and darts, and they would immediately wound the feet of anyone wishing to walk there. And so the cause and reason efficient of all evils for us will be the willing of that which is not right to do. For we are, in a manner, abandoned by God if we do not fear to offend Him. For if we manifest both that which is pleasing and friendly to Him, and if we are willing to be wise and do not shrink back, we shall bear the fruits of virtue, and we shall be deemed worthy of His care. For we shall hear Christ saying: "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." But if we are B unrestrainedly carried toward an impiety of ways, we are filled with intellectual thorns, with every kind of vice growing strong in us. But the end of the thorn is fire; and the fuel of the fire is useless material. This, too, the blessed Paul will make clear to us, saying: "For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned."
VERS. 25. And all mountains that shall be digged shall be digged, and fear shall not come thither. For it shall be from desolation and from the brier for the feeding of sheep, and for the treading of the ox.
He says that few will be left in Judaea, and that they will reach such a state of cowardice and unmanliness that, because of an immense and incredible fear, they will dwell in the mountains, and will depart from the cities and their most desirable habitations, and will hasten to hide themselves in the mountains and in C ravines. For it is the custom for the whole region and city to do this if there should ever be an incursion of enemies. For they run to the high and inaccessible mountains, and they fortify themselves by the difficulty of the place as if by armor, and a remedy and medicine for their cowardice is to be in the fissures of the rocks. Nay, this even the Savior himself said to the Jewish people: "Then," he says, "let them which be in Judaea flee into the mountains." Therefore, he says, their most beautiful estates will be turned into desolation and into briers: for the few who are left will be afraid even to enter into them, or will not be permitted to do so by the thorns; but they will flee rather into the mountains, and sobbing there, they will set their hands to rustic labors. For every mountain and every hill will be plowed by those who flee D to them, desiring to gather not that which looks toward wealth or pleasures, but as much as provides for the necessary use of the body, and
A puts forth a poor and difficult food. What reason is there, then, that they should even wish to dwell in the mountains and cultivate them, while overlooking the choice, superior lands? "There shall not come upon them," he says, "fear." They will reckon this to themselves, that fear will not reach those who wish to dwell there. Then he shows the magnitude of the extreme desolation. For he says that the whole region, from being a wasteland and full of thorns, will become a pasture for sheep and a trampling ground for oxen—that is, it will become the browsing place for cattle—a region, I say, once very fat, fertile in vines, rich in olive trees, wondrously planted with trees, always adorned with fruits and cultivated, flowing with milk and honey, according to that which is written. Therefore, as long as we please God by obedience in all things, we shall safely cultivate and inhabit virtue as a city or a region, and we shall be superior to our enemies; nor will anyone at all terrify us. But rather, we shall be followers of all probity and good works, and we shall abound in the wealth and richness of fruits pleasing to God; we shall be freed from the intelligible briar, and we shall be willing ground, according to the voice of the prophet, and truly the field of God.
B And the Lord said to me: "Take for yourself a scroll of a large new volume, and write upon it with the pen of a man, so that it may quickly seize the spoils. For he is present, and take as witnesses for me faithful men, Uriah the priest, and Zechariah the son of Berechiah."
Having made a very sufficient prediction of the things which were to happen in due time to the region of the Jews, and having shown the magnitude of the calamity, he profitably adds matters concerning Emmanuel, and God points out His mystery to the prophet more clearly. For He said: "Behold, the virgin shall have in her womb, and shall bear a son, and they shall call his name Emmanuel." C That He shall be the mediator of the New Testament—the first one being clearly abolished, as having much feebleness, and being antiquated, and perfecting no one according to conscience—He indicates, saying: "Take for yourself a scroll of a large new volume." And what could "for yourself" signify, if not precisely this? For, he says, the things which are in the new volume will be given not to those who have chosen to be disobedient, but to those who have honored by faith the word concerning Him. This means that the mystery of Christ will be revealed. This volume, therefore, is new and great. For that which speaks of the mystery of Christ, being the new and latest covenant, is not composed after the likeness of the first covenant, nor will it be seen to possess the lowliness of legal history, but will be observed to exist in the excellence and height of knowledge and dogmas. D Whence also the divine Paul most sweetly says that he counts all things under the law as loss, because of the excellence of the knowledge of Christ. It is clear, therefore, that the first having been antiquated, as I said, the new and great volume of the second covenant is taken: which is sanctioned by better sacrifices, just as the most holy Paul says. It is written
A that the volume is written with the stylus of a man. For what reason? When we search into the mystery of the holy and consubstantial Trinity with the eyes of the mind, and then attempt to relate to others the arcane origin of the only-begotten Son of God: then, indeed, we have no need of a human stylus, or one familiar to us. For what oration could be sufficient to express that which is above mind and speech? For those subtleties, which rise above all mind and thought, that stylus alone suffices, concerning which God and Father speaks through the voice of David: "My tongue is the pen of a scribe, writing swiftly." For no one knows the Son except the Father, nor does anyone recognize who the Father is, except the Son, and he to whom the Son wills to reveal him. But when we speak words concerning his humanity, then, indeed, there is need of the human stylus: which also the wise John did, saying: "The Word was made flesh, and dwelt among us." Nor is it difficult at all, to announce even his death according to the flesh, and the resurrection from the dead, in our own words; and how, as the first-fruits of human nature renewed unto incorruption, he ascended to the Father, and sat down in the heavens, and at the appointed time he shall come, and sit as judge. Therefore, men inspired by the Spirit write with a human pen concerning the humanity of the Only-begotten. B Moreover, he gives instruction, saying: "Take for me faithful men as witnesses, Uriah and Zechariah the son of Berechiah." It must be known at what time the discourse concerning these things was held by God to the blessed Isaiah, that Uriah was a prophet, and Zechariah a priest and doctor of the law. Therefore, to the testimony concerning Christ, the mystagogies are summoned, which consist of the law and the holy prophets, and the cognition, or rather the prediction. For Christ is the end of the law and the prophets. We assert that something of this kind was shown to the holy apostles at the time of Christ's transfiguration on the mountain. For it is written that "After six days Jesus took Peter, and James, and John his brother, and leads them up into a very high mountain apart: and he was transfigured before them. And his face shone as the sun, and his garments were made white as the light. And behold, Moses and Elias appeared to them, talking with him." Observe, therefore, how Moses and Elias, C that is, the priesthood and the law (for both were in Moses), and indeed D Elias also, assumed before the face of the holy prophets, were talking among themselves of the exodus which he was about to fulfill in Jerusalem. What, finally, is this exodus? It is surely the end of the dispensation: the cross, death, resurrection from the dead, and the assumption into the heavens. For the law prefigured all these things through a shadow, and the illustrious and great chorus of the holy prophets also foretold them.
A And he went unto the prophetess, and she conceived, and bare a son. That the birth of Christ according to the flesh was not brought to pass of blood, nor of the will of the flesh, nor of the will of man, but was of a new and unaccustomed sort, and above the laws of human nature, God revealed to the prophet. For He Himself, he says—He who says, "Take thee a great new scroll"—went unto the prophetess. Consider, then, how the mystery of Christ is written at once by the pen of a man and in words familiar to us. For it is the custom of divine Scripture to use the word "went unto" in place of "cohabited," or "joined in matrimonial rite." The prophet therefore perceives the form of a union also with the holy Virgin—whom he calls the prophetess as well, teaching the true matter—and then says that conception took place, and that a son was born. Very swift is the revelation of this vision, setting everything before the prophet for his understanding. For who could doubt that that most holy body, which was united to the Word, was fashioned by the Holy Spirit? Therefore, the power and virtue of the Spirit, by which that body was fashioned in the holy Virgin, is enigmatically signified by the form and figure of this union. For Christ has become the first-fruits of those who have been sanctified in the Spirit—they who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God. He was born, then, of the Spirit according to the flesh, and He before the others, so that we too might be born in these things through Him. It is necessary to note that He commanded Uriah and Zechariah to be made witnesses to Him, so that he might quickly make spoil of the plunder. He added, B "For it is present." For the law, and indeed the pre-announcement of the holy prophets, has testified that Christ, when born, will despoil Satan and plunder his vessels—as He Himself says—meaning that He will make those who were once his worshippers His own. For Christ Himself also said this, speaking by way of example: "Or how can one enter into the strong man's house, and plunder his vessels, unless he first bind the strong man, and then plunder his vessels?" In saying, "For it is present," He announced that the manifestation of Emmanuel was not far off. This is why it is also found that he said to the blessed Habakkuk: "Yet a little while, he that cometh shall come, and will not tarry." C And the Lord said to me: Call his name, "Speedily plunder, quickly spoil." For before the child shall know how to call father or mother, he shall take the power of Damascus and the spoils of Samaria, before the king of the Assyrians. Having said above, "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name D Emmanuel," He now commands his name to be called, "Speedily plunder, quickly spoil." For before the child knows how to call father or mother, he shall take away the power of Damascus and the spoils of Samaria, before the king of the Assyrians. Having said above, "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name...
Emmanuel," He now commands that his name be called, "Make haste to plunder, speed to take spoil." Are we to say, then, that the first name given to Him—that is, Emmanuel—is empty and vain, and that the name, "Make haste to plunder, speed to take spoil," is more appropriate? We do not say this, but rather the following: It is the custom of divinely inspired Scripture to refer to the God of all by various names, and sometimes to derive these titles from events that occur in due season. This is also observed in the case of Christ Himself. For He is the true God, and that God, existing by nature, the Word became with us when He appeared in our form, which the name Emmanuel most wisely signifies. But when He became man and had despoiled Satan, having rescued those who were long ago dragged away and enslaved to him by sin, He revealed and declared the name: "Make haste to plunder, B speed to take spoil."
That He, as God, was about to accomplish human redemption by ineffable power, He prefigured by saying: "For before the child shall know to call father or mother, He shall take the power of Damascus and the spoils of Samaria, before the king of the Assyrians." The meaning of these words is very profound, and the narrative spiritual. For the divine word is almost always veiled in obscurities, and we will not find from history and sensible facts that Christ, immediately upon being born, either despoiled Damascus or the region of the king of the Assyrians, delivering those who had been deported from Samaria into his land. But when we take the matter spiritually, then indeed we shall fully perceive the truth. For Damascus—that is, all of Syria—and truly the region of the Assyrians, namely that of the Persians and Medes, was filled with idols; and for this reason it was called the land of graven images. For there were altars and shrines everywhere, and those who habitually frequented the shrines—I mean the C clans of false prophets and those skilled in sorcery. All their strength and foundation were the demons whom they individually worshipped, and their prince and leader, Satan.
Therefore, when Christ was about—if I may say so—to plunder the power of Damascus and the king of the Assyrians, that is, Satan and the wicked and profane crowds of demons, and to deliver from his service those who had been deceived, even before He reached that age at which it is fitting for one to know how to call father or mother, He declared this, saying: "For before the child knows to call father or mother, He shall take the power of Damascus." "He shall take," stands for "He shall overpower." And He shall likewise take the spoils of Samaria—that is, He shall deliver the captives, having fought on their behalf. "Before the king of the Assyrians," that is, the intelligible one, I mean Satan. For he was the power of Damascus D and of Syria. That those who worship idols have all their hope of salvation in themselves, and that Christ, as soon as He was born, despoiled Satan is easy to see. For Matthew writes: "When Jesus was born in Bethlehem of Judea in the days of Herod, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and have come to worship him." They worshipped Him, therefore, and brought
A gold and frankincense and myrrh. Do you see how He despoiled Satan and plundered him rapidly? Furthermore, Christ Himself indicates that the aim and end of His advent was the redemption of those who are in intelligible captivity, by saying through the voice of Isaiah: "The Spirit of the Lord is upon me, because He has anointed me; He has sent me to preach the gospel to the poor, to proclaim liberty to the captives, and recovery of sight to the blind." Blessed David also sings of Him: "Ascending on high, He led captivity captive." And He Himself taught this when He said: "When I am lifted up from the earth, I will draw all men to myself."
B VERSE 5-8. And the Lord proceeded to speak to me yet again: Because this people does not want the water of Siloam that flows placidly, but wishes to have Raasson and the son of Romelia as king over you, therefore, behold, the Lord is bringing up upon you the water of the river, strong and abundant, the king of the Assyrians and his glory. And he shall ascend upon all your valleys, and shall pass over all your walls, and shall take away from Judea the man who is able to lift his head or perform anything. And his encampment shall be such as to fill the breadth of your land.
C That the birth of Emmanuel from the holy Virgin would be, beyond what is common to men, strange and worthy of all admiration, and that it would be the producer of very many and truly illustrious divine signs at their appointed times, has been very well explained; subsequently, the Prophet reveals the future insanity of the Jews against Him at the time of His incarnation. The only-begotten Word of God came into this world in the likeness of sinful flesh, not having the glory of divine majesty manifest and visible, nor dwelling in the light that is inaccessible as is His custom, nor attended clearly by angelic hosts; no, nor even in the glory of a mortal king, but most modestly and submissively, and without any noise.
D And this God and Father signaled to us through the voice of the saints, saying: "Behold, my beloved Son will understand, in whom I am well pleased; He shall bring forth judgment to the Gentiles; He shall not contend, nor shall He cry out, nor shall His voice be heard in the streets. A bruised reed He shall not break, and smoking flax He shall not quench." This, then, was the manner of the dispensation of the Only-Begotten in the flesh. But the miserable Jews, not understanding the mystery concerning Him at all, or rather, impiously opposing it, were gravely incensed against Him and plotted His death, saying: "For a good work we do not stone you, but for blasphemy, because you, being a man, make yourself God." Yet they continued to be stubborn and unyielding in all things, and besides this, they added to their impiety. For they brought Him to Pilate, saying: "Take,"
A take, crucify Him." And while He, in response to these things, was almost smiling and saying, "Shall I crucify your king?" they cried out, saying: "We have no king but Caesar." Observe, then, how they denied being governed by Him, while choosing Caesar and men as their kings. B Therefore, God makes this very thing clear enigmatically through the prophet. Since I consider it fitting to provide the explanation of this statement, adapted to the events of that time, we say that by the water of Siloam, He represents the kingdom under God, which the Jews, having despised, became subject to another and were delivered to the enemies. For this reason He says: "Because this people does not wish to have the water of Siloam flowing gently, but prefers to have Rezin and the son of Remaliah as king over you, therefore, behold, the Lord brings upon you the powerful and abundant water of the river, the king of the Assyrians." They say that the water of Siloam flows so gently that it passes by quietly without any sound. Moreover, Siloam is translated as "sent." Therefore, it is accepted as an image and type of the coming of our Savior, which took place without noise, as I just said. For Christ is truly the "Sent One." For this reason, the wise Paul C also calls Him the Apostle and High Priest of our confession. Likewise, Siloam is simply accepted as a type of the kingdom under God. Since, therefore, this people, stubborn and unruly, does not wish to have the water of Siloam flowing gently—for they cast off the yoke under God—but desires rather to be under the kingdom of men, and for those who wish to profit from them—I mean Rezin and Pekah—to prevail over them, for this cause I will send upon them the water of the river, that is, the Euphrates. And since the speech was somewhat obscure, He adds immediately, and says: "The king of the Assyrians, and his glory," that is, all those under him, and every nation that bows its neck to them. He compares the multitudes to water, and this is a custom of the divinely-inspired Scripture. Therefore, concerning Nineveh and the countless multitude in it, He says through the voice of the prophets: "And Nineveh is like a pool D of waters, her waters." He continues with the metaphor and says, "As over water and a river, it will ascend over all your valleys, and will walk over every wall of yours, and will take away from Judea a man who will be able to lift up his head, or achieve anything. And his camp will be so as to fill the breadths of your land." All these things were brought to an end when Jeremiah was prophesying, at the time when Nebuchadnezzar waged war upon the region of the Jews and destroyed the famous Jerusalem, and after burning the temple and killing the most illustrious men of the Jews, he brought the entire multitude that had survived the war, together with the sacred vessels, into his own lands. It is clear, therefore, that those who do not wish to have the water of Siloam flowing gently, that is, Christ or the kingdom of God, will be insulted by the king of the Assyrians—that is, Satan—who will place his yoke upon his captives and, having bound them with the manifold snares of sins, will make them his slaves.
A Vers. 9-10. *With us is God, know, O nations, and be overcome; hearken unto the ends of the earth: you who have been strong, be overcome. For if you again be strong, you shall again be overcome. And whatever counsel you shall form, the Lord shall dissipate it: and the word which you shall speak shall not stand, because with us is the Lord God.*
The mind of the prophet leaps for joy, as one who has clearly recognized the mystery of Christ. Then, assuming the character and the voice of the holy evangelists and apostles, he protests—to Greeks and Jews alike—that if they make Him their weapon, there shall be nothing that can resist them. He commands the nations, therefore, to do these two things rightly and diligently: to know the mystery of Christ, and to allow themselves to be overcome by those who teach it. "Know," he says, "and receive the word that is in Him, and be overcome"—that is, yield, and do not resist the holy mystagogues; but rather obey them, and hearken unto the ends of the earth—[meaning] those who are in every city and region, even unto the very limits of the world under heaven. For those who are overcome, and who are willing to grant the victory to the teachers of the truth, will easily accede to their word; and having believed in Christ, they will walk straight toward every good, and, cultivating the virtue most pleasing to Him, they will inherit a glorious and truly enviable renown.
And these things the prophet says to the host of the Greeks, as if in the person of the holy apostles and evangelists. But as for you, O Jews, B "having been strong, be overcome." For in so far as it concerned the intention that existed in the Jews, they prevailed over Christ, the wretches, by delivering Him to the cross. Yet they formed a counsel which they could not establish, according to that which is written. For it was not possible for them to hold the Prince of Life in the grip of death. Therefore, he says, even if you thought you had gained the advantage when you murdered the Lord, nevertheless, be overcome henceforth; show obedience, embrace the faith, and know this: that even if you should prevail hereafter, yet if you are unwilling to bear the mystagogy, but instead cruelly insult those who announce the Gospel, you will be overcome once again by the Judge who finally punishes and requires payment for such a long and lasting madness.
C Which thing indeed has come to pass. For after Christ had revived and returned to heaven, they laid snares for the holy apostles themselves, and having dragged them into councils, they struck them, bringing charges and saying, "Did we not strictly charge you not to speak to anyone in this name? And behold, you have filled Jerusalem with your teaching." Thus, in this they seemed to prevail, but their counsel, and their prudence, and their words were all of no avail to them. For the divine disciples conquered, saying, "The Lord God is with us." But they have paid bitter penalties, being overcome—even against their will—by the Roman forces. D
VERS. 11, 12. Thus saith the Lord: They are disobedient to the strong hand, to the path of the way of this people, saying: Lest they say, It is hard. For whatsoever this people saith, it is hard.
I said that the blessed prophet had put upon himself the person of the holy apostles and evangelists, and had urged both Gentiles and Jews to be subjected to Christ, and for those who dwell in the remotest ends of the earth to hearken unto Him. Then God, as if wondering at the perversity and signal ignorance of Israel, A says: "They are disobedient to the strong hand." For the right hand of God and the Father—which is the Son, through whom are all things and in whom are all things—is all-powerful, unbroken, and omnipotent; He who abolished all things, contrited Satan, despoiled hell, bestowed incorruptibility upon those subject to corruption, and renovated all things to what they were in the beginning. Thus also, through the voice of the Psalmist, those who are saved in Christ say: "The right hand of the Lord hath exalted me; the right hand of the Lord hath wrought power" (Ps. CXVII, 16). It is said also in the Canticles: "Thy right hand, O Lord, is glorified in power; Thy right hand, O Lord, hath broken the enemies" (Exod. xv, 6). Therefore, they have reached such a pitch of impiety and insanity as to choose to be disobedient to the strong, hand—which B easily saves—and to reckon the matter as naught. "They are disobedient," He says, "to the path of the way of this people," Whose person he had just taken upon himself when he said: "God is with us." What, then, is the way of this people? It is the faith in Him of those who have Emmanuel, the evangelical conduct and conversation, having rejected what is legal and shadowy. "And they are disobedient to the path of the way of this people, saying, Lest you say, Hard. For all that this people says is hard." For the word of the holy apostles seemed in some way hard to the Jews, because they were opportunely setting aside the shadow and would not allow them to live according to the Law of Moses, but rather evangelically and spiritually.
VERS. 14. And fear not their fear, neither be troubled; sanctify the Lord Himself, and He shall be your fear. And if you have trusted in Him, He shall be to you for a sanctuary, and you shall not meet Him as a stumbling-stone, nor as a rock of fall.
Having previously accused those from Israel of choosing to be disobedient to the path of the people—that is, clearly, the people in Christ—and to the mystical initiations of the holy apostles, C He turns to them with a word of consolation and implants an unbroken mind in them, saying that they ought not to fear those who are disobedient to them, nor at all be confounded by their ferocity; but rather, trusting in God, to insult the enemies with youthful alacrity, holding for certain that He will be to them both arms and a tower of strength, and that they will easily overcome those who have resisted. Hence He says: "And fear not their fear, neither be troubled." But if anyone should wish to examine these things more subtly, and to interpret this in another way, D the matter stands thus. For the Jews were not a little
A fearful that they might in some way offend God if they were to reject the path of the legal institution and receive the word of the Savior, who calls us away from figures and commands us to esteem the shadow as nothing. Indeed, they used to say of Him: "If this man were from God, he would not be breaking the Sabbath."
Since, therefore, although the divine disciples were from among the Jews, they were to turn away the fear of those who did not believe—who were, as I said, fearful of offending against the Law if they preferred the evangelical life to the legal one—He instructs them, saying: "Do not fear their fear, nor be troubled; but let the Lord of glory, that is, Christ, be sanctified by you, and let Him be honored by your faith, and let Him be fearful to you." For thus He will be a sanctification to you, and you will not meet Him as a stumbling-block of a stone, B nor as a falling of a rock.
He sets forth two great and excellent things in Him. For, first, He says, He will sanctify you who believe, and will make you partakers of His divine nature through the Holy Spirit; and besides this, you will gain the benefit of not falling into either a stone or a rock of stumbling. This is exactly what befell the wretched Jews, through their very great ignorance, when they said: "We know that God has spoken to Moses; but as for this man, we do not know where He is from." Therefore, because they neither sanctified Him nor were willing to trust in Him, they remained altogether devoid of sanctification, and having stumbled, they fell as if upon a stone, and were caught in every evil.
C VERS. 15, 16. "Domus Jacob in laqueo, et in volutabro sedentes in Jerusalem: propterea infirmi erunt inter eos multi, et cadent, et conterentur, et appropinquabunt, et capientur homines in securitate exsistentes. Tunc manifesti erunt qui obsignantur legem ut non discant."
The wise Paroemiastes said: "My son, let not your heart envy sinners, but be in the fear of the Lord all the day." For it would be fitting for those who are truly sound of mind to be imitators, not of the perversity of the wicked, but of the goodness of the righteous. Since, therefore, He had advised His holy disciples to make Christ their sanctification, and to trust rather in Him, and to account the madness of their persecutors as nothing, He necessarily added how great and what kind of harm D would befall those who have chosen to be disobedient.
For the house, he says, of Jacob, that is, the Jews, suffering from the greatest and perpetual madness against Christ as if from a disease, will be like those who are held in a snare and caught for destruction, or like those in pits, that is, those who have slipped into a ditch. For this reason, many among them will be weak, and will fall, and will be crushed, and will draw near, that is, they will be near and not far from the destruction that is natural to them. For they will be weak and crushed and captives to those who make war against them. And this was, then, what had been said of them by God through the voice of the prophet: "Behold, I am giving weakness upon this people; and they will be weakened in it..."
A And the father and the sons together, neighbor and friend, shall perish; and this, although those who are called in Christ unto sanctification do not have it in this way. For their strength and praise is the Lord, according to what is written. And this truth is confirmed by the words of the divine Paul: "I can do all things in Christ who strengthens me." They shall then be captured, he says, those who disbelieve, though they be men existing in security. For as far as the heavenly aid that always belonged to those from Israel went, they were inviolable and hard for enemies to combat, both visible and invisible. For God once said concerning Jerusalem: "And I will be a wall of fire for her round about, says the Lord, and I will be for glory in her midst." But since they stumbled by behaving insolently toward Christ, they dwell in the world destitute and forsaken of all protection, both intelligible and sensible. For the grace of the Savior has migrated to others, that is, to those from the Gentiles. B "And there shall be then," he says, "manifest those who are sealed, that they may not learn the law." And who in turn would these be? Clearly those who are justified and sanctified in Christ through the Spirit; to whom it would be fitting to say: "The light of your countenance, O Lord, has been sealed upon us." For the Son is the image and likeness and, as it were, the face of God and the Father. And the light sent from Him unto us is the Holy Spirit, through Whom we are sealed, being fashioned anew unto the first image through sanctification. For we have been made unto the image and likeness of God who created us. They shall therefore be manifest, he says—that is, illustrious and most well-known to God, and conspicuous in the world—those who are sealed by the Holy Spirit that they may not learn the law. Shall we then abstain from the reading of the law? Yet how is it not ignorant to think in this way, when Christ clearly says: "Therefore I say to you, that every scribe who has been trained for the kingdom of heaven is like a man who is rich, who brings out from his treasure things new and old." C Therefore, we do not refuse to know the law; however, we must take care not to know it so as to choose to live legally, that is, Judaically. For we shall not sacrifice oxen, nor shall we honor the God of all with blood-stained offerings, but we will rather offer him spiritual worship unto a sweet-smelling savor. For as the Savior says: "God is spirit, and those who worship him must worship in spirit and truth." But that it is a great loss for those sealed by the Holy Spirit to seek to live and conduct themselves Judaically—that is, according to the shadow of the law—the blessed Paul will prove, speaking to those who, after faith, turn back as it were to shadowy worship: "Having begun in the Spirit, are you now being brought to completion by the flesh?" And again: D "But I say to you, that if you are circumcised, Christ will profit you nothing. You have been alienated from Christ, you who are being justified in the law; you have fallen from grace. For we by faith are waiting for the hope of righteousness."
Vers. 17. And he shall say: I will wait for God, who is turning away His face from the house of Jacob, and I will trust in Him.
That those who are in Christ are endowed with a spirit of ready obedience, the prophet attempts to convince us through these words. For the God of the universe addressed them concerning Emmanuel: "Sanctify the Lord Himself, and He shall be your fear. And if you have trusted in Him, He shall be for a sanctuary." But they, having welcomed A the word of this mystical instruction very gladly, casting aside all hesitation, promise obedience; and putting all their hope in Him, they say: "I will wait for God, who has turned away His face from the house of Jacob, and I will trust in Him." And what might "I will wait" signify? Is it not entirely that which the inspired David also said: "Waiting, I waited for the Lord, and He attended to me"? He waits for the Lord who has chosen to think according to His will and who follows His beckoning, and who very gladly sustains the struggles on behalf of piety toward Him. For toward this the Spirit stirs them through the voice of the Psalmist, saying: "Act manfully, and let your heart be strengthened, and wait for the Lord." "I will wait, therefore," he says, "for God, who has turned away His face from the house of Jacob." Observe then, observe, beyond obedience, how great a prudence they possess. For where others stumbled and suffered the turning away of the divine countenance, from that selfsame point B these men make their own souls more tranquil and less slippery, and more inclined toward better things. For they feared the turning away of the divine eyes. For the Judge is no respecter of persons, and no one could doubt that everywhere and always, according to each person's merits, He fittingly and worthily distributes either praise or punishment; and those who have been stubborn through disobedience, He will remove from His sight and will judge them worthy of hatred. But those who have served Him by faith, He will hold dear as those who preserve the faith; yet those who abandon and cast aside this integrity, He will turn away from, and will hold them in a place equal to, or perhaps even worse than, those who have never believed at all. For it is written concerning some: "For it were better for them not to have known the way of truth, than, having known it, to turn back from the holy commandment delivered to them." C
"Behold, I and the children whom God has given me, and they shall be for signs and for portents in Israel from the Lord of Sabaoth, who dwells in Mount Zion."
Having made a fine confession (for they said: "I will wait for God, who has turned away His face from the house of Jacob, and I will trust in Him"), He immediately introduces the person of Emmanuel Himself, who grants to those who have placed their hope in Him a spiritual communion, that is to say. For the Son poured out His own Spirit upon us, and we have become His household and intimates; and in Him we cry out, "Abba, Father." Therefore, He calls us children of the Father, as having the regeneration through the Spirit, so that we might also be named brothers of Him who is truly and by nature the Son. For He said—
A through the voice of the Psalmist: "I will declare thy name unto my brethren." Nevertheless, although He has become our brother and has been named our firstborn because of His humanity, even though He is God and the only-begotten Son, we do not ignore His glory or His excellence above all creation. We know, rather, that we have been given to Him by God and the Father. And this is what He Himself is found saying to the Father and God in heaven: "Those whom thou hast given me from the world, they were thine, and thou hast given them to me." For the Son is Lord of all things by nature, and shares the kingdom over everything created with God and the Father. Since He became man, to whom all things are God-given, it is said that He received those things of which He was Lord as God: "Ask of me," He says, "and I will give thee the nations for thine inheritance, and the ends of the earth for thy possession." He rejoices, therefore, in those who trust in Him—that is, those who have been called to the knowledge of the truth through faith—and, almost stretching out His hand, He points them out, saying: "Behold, I and the children whom God has given me." Who, then, is he that says these things? Emmanuel, clearly; who, he says, will be "for signs and wonders in Israel from the Lord of Hosts, who dwelleth in Mount Zion." For in order that the inhabitants of all the earth might believe that He who is God by nature became man, and that He who is Lord of all wore the form of a servant by the economy for our sake, He performed very many signs throughout Judea, and produced the most clear proof of His divine excellence, accomplishing things that were paradoxical and beyond reason: raising the dead, rebuking unclean spirits, and granting sight to the blind by His own right and authority. But the prophetic discourse shall be an indictment of the perversity and impiety of the Jews. For it says that the signs and wonders were done by the Lord of Hosts who dwells on Mount Zion; but those men, leaving nothing of wicked deeds or words unattempted, dared to blaspheme, saying: "This man does not cast out demons except by Beelzebul, the prince of the demons."
"And if they shall say unto you: Seek out the seers from the land who utter voices, the ventriloquists, the vain-talkers who speak from the belly; does not a nation seek unto its God? Why do they consult the dead for the living? For He has given the Law for help, that they may say: It is not as this word, concerning which there is no gift to give for it." D Emmanuel Himself weaves a sermon of instruction for those who have put their hope in Him, who were counted among the children and were given to Him by God and the Father, as to a Savior, Redeemer, and Life-giver, who is able to enlighten and deliver from every evil, and who in every way rescues them from their ancient customs and their former insanity. For it is the custom of those who worship idols to embrace the oracles of demons,
A and to cling to certain empty-talking necromancers, who say nothing that is true; but they belch forth whatever happens to come into their minds quite simply. But you, he says, even if someone should approach you and say: "Consult those who speak from the earth"—that is, those who pretend to bring up the dead, and to deliver oracles as if from Hades; or the ventriloquists, who pretend to have certain gods within their belly, and thus to speak to those who approach them from these—do not accept their counsel. For they speak only from their own belly, and they are not a discerning nation, so as to seek out God and learn anything from Him. But say to those who offer such counsel: "Why do they seek the dead concerning the living?" Do you see how he makes them very discerning? For he commands them not only to depart from the perversity and insanity of those B people, but he also commands them to become good counselors for those who are wandering. For tell them, he says: "Why do they seek the dead concerning the living?" For this is a common and human faculty of reason. For what sense would it make to want to inquire about those who are still living from those who lie upon the earth, or from souls that have by chance ended up in Hades? And in another way also, it is completely ignorant to pay attention to necromancy and to the false utterances of sorcerers who have a dead mind and, as it were, a frozen heart. For they do not know the Creator of all things, nor do they have in themselves the life-giving Word of God. And they are, moreover, practitioners of dead works. How then do the living—that is, those who have the life-giving power from above within themselves, and who have been enriched by the living Word of God—consult the dead concerning them? These things, therefore, say, he C says, adding that he has given the law for our aid—that is, the evangelical law—so that those who pay attention to it may say: "Not like this word, concerning which it is not permitted to give gifts for it." For those who speak only from their own heart sell falsehood; but the saving and true law of God—that is, the evangelical message, which is given for the aid of those on earth—is not like that word, namely, of the false prophets. Nor is it permitted to give gifts for it. For, as I said just now, some purchase the false prophecies of sorcerers with silver. But the heavenly prophecy is set forth for those who wish, through which we have been guided toward all good things, and we have even learned those things which are to come and must happen. For to whom is it obscure that, to those who do good and preserve sincere love for Christ, all things will be according to their prayer? For He shows them to be blessed both in D this world and in the world to come. It is set forth, therefore, without silver and without any gift, for those who wish to know the law given by Christ for our aid. And this, indeed, was what was wisely said through the voice of Isaiah: "Those who thirst, come to the water, and those who have no silver, go and buy without silver and price." [Isa. LV, 1]
VERS. 21, 22. And a hard famine shall come upon you, and it shall be that when you hunger, you shall be grieved, and you shall speak evil of the ruler and of the ancestral customs. And they shall look up...
A to heaven above, and to the earth below. And behold, distress and straits, and darkness, and narrow trouble, and darkness so as not to see, and he who is in distress shall not faint until a time.
He transfers the discourse to the disobedient nation, that is to say, Israel, who, though they were receiving a broad and bountiful consolation from God, and were abundantly and opulently supplied with the institutions and precepts of the Law, did not accept Christ, even though they might have understood that it would result in their own benefit. Hence they were deprived of the union that is with Him, that is to say, of the understanding that is intellectual and spiritual, and they perished as if by famine. For the God of all things said through the voice of the prophets: "Behold, I am bringing a famine upon the earth, says the Lord; not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord; and they shall run to and fro from east to west seeking the word of the Lord, and shall not find it." B When, therefore, He says, having put to death the Prince of life, you suffer a grievous and intolerable famine, not having the word of God, or the bread that descends from heaven, that gives life to the world, then, truly then, you will hunger; and being moved to a realization of what has occurred, you will speak evil of your ruler and of your ancestral customs. And what, then, is the meaning of this? The leaders of the Jews, I mean the Scribes and Pharisees, did not cease to incite the multitude subject to them against the Savior of us all, Christ. And as a pretext for their madness against Him, they made use of their reverence for Moses and the Law. For they persecuted Him, saying, "If this man were from God, he would not have broken the Sabbath." Consequently, they C persuaded them to persecute Him as a transgressor of the law. When, therefore, He says, you, having been deceived by them, shall hunger, then you will speak evil of your ruler and of all your ancestral customs, that is to say, the lawful traditions. For you will remember that you were incited by your leaders; and the pretext of the rulers for the madness against Christ was the ancestral customs, that is to say, the habits and the traditions—and not entirely those which flowed from the Law, but also those which they received from empty observations, doctrines, and commandments of men. Therefore, a hard famine shall be upon you, and however much you may look up and down, and peer about on every side, and turn the eyes of your mind, you shall see, He says, nothing else but narrow trouble and darkness, so that you shall be able to see nothing D of what is useful. And regarding that which He says: "And he who is in distress shall not faint until a time," He again foretells the calling of the Gentiles. For those who are now, He says, pressed by distress and by a famine of divine teachings, shall not fail. For Emmanuel will bestow upon them the blessing, and will set before them spiritual food, and will spread for them the divine table, saying: "Eat and drink, and be inebriated, ye neighbors." But this shall be, He says, until a time—that is to say, it will not now reach its end, when the word of the prophecy concerning them has been fulfilled, but in the fitting time, at which Emmanuel will shine forth upon those on the earth. For then
A the multitude of nations has been called.
"Drink this first, do it quickly, land of Zabulon, land of Nephthalim, the way of the sea, and the rest [of you] by the seashore and beyond the Jordan, Galilee of the nations. The people walking in darkness, see a great light. You who dwell in the region and shadow of death, a light shall shine upon you; the greatest part of the people, whom you have brought down in your gladness; and they shall rejoice before you as those who rejoice in the harvest, and as those who divide the spoils."
B He said that those who chose to disobey Emmanuel would be oppressed by hard famine and distress; yet he predicted that those who were in straits would not fail until the time previously mentioned, in accordance with the meaning already set forth. He begins to show also who were the first to believe, and who became the first-fruits of those called to the knowledge of Emmanuel, saying: "Behold, I and the children whom God has given me," who indeed became also for signs and wonders in the house of Israel from the Lord of Sabaoth, who dwells on Mount Zion. They say, namely, that C the borders of Zabulon and Nephthalim also lie by the Sea of Tiberias, and are at the extremities of the Jewish territory, so as to be contiguous to the Galilee of the nations, the latter being in the region near the Phoenicians. They say that the holy apostles were for the most part from these very tribes. And indeed, the blessed evangelist Matthew, in narrating to us the events concerning their calling, first brings Jesus into the borders of Zabulon and Nephthalim. Then he clearly adds how he chose the holy apostles. He writes so concerning Christ: "And leaving Nazareth, he came and dwelt in Capharnaum, D by the sea in the borders of Zabulon and Nephthalim, that it might be fulfilled which was spoken by Isaiah the prophet, saying: The land of Zabulon, and the land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the nations; the people sitting in darkness saw a great light, and to those sitting in the land and shadow of death, light has sprung up." He adds to these: "And walking by the sea of Galilee, he saw two brothers, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen; and Jesus said to them, Come after me, and I will make you fishers of men. And they immediately, leaving the nets, followed him. And going on from there, he saw two other brothers, James the son of Zebedee, and John his brother in the ship with Zebedee their father, mending their nets, and he called them. And they immediately, leaving the ship and their father, followed him." One should know that the sacred Scripture calls the Sea of Galilee the Lake of Tiberias, where the divine disciples were found practicing the fishermen's trade. Therefore, God by the voice of the prophet addresses words in the presence of all, as it were to the regions or cities of the tribes of Zabulon and Nephthalim, which were adjacent to the Sea of Tiberias: to which not only
A does he offer the cup of salvation, but he also serves the wine that cheers the heart of man, namely, the preaching concerning Christ. Drink this first, he says, and do it quickly: that is, O region of Zabulon and Nephthalim, receive the saving preaching. But "do it quickly," that is, without any delay. Quick, as I said, were the disciples, and they sprang forth with great alacrity to believe in Christ. For immediately, having abandoned their nets and their father, they followed him; and they had no need of long instruction. For they heard: "Come after me, and I will make you fishers of men," and they followed him.
In the same manner, we shall find that other holy apostles, having been called, also delivered themselves to the discipline of Christ. For John writes thus concerning our Savior Christ: "On the next day he willed to go forth into Galilee, and finds Philip; and Jesus says to him, Follow me. Now Philip was from Bethsaida, the city of Andrew and Peter. Philip finds Nathanael and says to him, Him of whom Moses wrote in the law, and the prophets, we have found: Jesus, the son of Joseph, from Nazareth." But when he reached Jesus, and subsequently heard him saying, "Before Philip called you, when you were under the fig tree, I saw you," he believed immediately and cried out, saying: "Rabbi, you are the Son of God, you are the King of Israel." Bethsaida again, from which Philip and also Nathanael originated, was adjacent to the Sea of Tiberias.
The blessed David also remembers the election of the disciples, and he says: "There is Benjamin the younger in amazement, the princes of Juda their leaders, the princes of Zabulon, the princes of Nephthalim." That the divine disciples were not to be the only ones called in their own times, but also the multitude B of the nations, he designates, saying: "And the rest of those by the sea, beyond the Jordan, Galilee of the nations, the people who walk in darkness have seen a great light; and you who dwell in the region and shadow of death, light shall shine upon you." For they were already walking just as the heathens, and they were passing their time in this world as though in night and in darkness, because they did not have the light of the true knowledge of God in their minds, but were falling as if into every pit, and staggering against every evil as if against a stone.
He says that they dwell in the region and shadow of death, because there was nothing among them—that is, in their regions—other than only mist and darkness, namely of the mind and understanding, and that they were like the dead, yet still living. For the shadow of bodies entirely imitates their forms, and as far as the likeness of shape is concerned, it differs in no way. But failing to know God, who is by nature truly God, is in a certain way an imitation and a shadow of death. However, to those laboring under this sickness, a great light shone forth, after which Christ himself brought in the evangelical oracle. Hence was the "greatest part of the people whom you led in your gladness." For many more from the nations have been called, beyond those who believed out of Israel. Therefore, he says, "the greatest part of the people whom you led in gladness saw a great light." That C saying, "You led,"
he has put in place of "You called back," or "You redeemed," just as if those who had been held by A diabolic greed were captives. "These shall be glad before you, as those who are glad in harvest, and as those who divide the spoils." We shall understand the explanation of what is set before us in two ways. For if the divine disciples are those who are glad in the harvest and divide the spoils, we say that they are glad in the same way as those who reap in the fields because they gather the Gentiles like grain into the Lord's granary, and cut away their ancient error; but they rejoice as those who divide the spoils because, snatching those deceived by Satan as if by tyrannical greed B and transferring them through faith to piety, they obtain gain. For some persuaded these, and others those; and to each, the saved are a profit, just as the spoils of war are to the victors. But if he should be saying this about those who have believed, we understand that, whereas in the time of their being in error they had no fruit of righteousness, they have become rich in this by having believed in Christ. But also, having long been ravaged and plundered by both the demons and Satan, they have conquered through Christ those who formerly despoiled them, and have become superior to their wickedness. So they too are glad, as the prophet says, as those who are glad in the harvest, and as those who divide the spoils.
C "For the yoke that was laid upon them will be taken away, and the rod that is upon their neck. For the Lord has scattered the rod of the exactors as in the day of Madian." Those who were on the earth and had been very beautifully created in the divine image, and made, as the blessed Paul says, for good works, which God had prepared beforehand so that we might walk in them, the inventor of iniquity has greedily taken in no small measure; and having turned them away from the love toward God, he made them his own worshippers, having fastened upon them the yoke of sin which is hard to escape. Therefore, Christ rescued those who were acting miserably, and especially those from among the Gentiles who were caught in these evils, and made them free again. For this reason he says: "The yoke that was laid upon them will be taken away, and the rod which is on their neck." D I think that by "rod," he means either the scepter—that is, the kingdom, and it is clear that this is the kingdom of Satan—or perhaps the necessity, and the, so to speak, blow and lash. For the vile and profane band of demons keeps us bound to its own will, and their leader Satan, almost striking with a rod by the might of the passions which he brings upon the mind, forces the heart to wish to see things that are not lawful. They will shake off, therefore, he says, the yoke from greed, and indeed also the rod which they have always had upon their neck, just as servants subject to the blows of a master. He introduces again a mention of the history that is set down in the book of Judges. It is as follows: When they had all abandoned
A the God of the universe, the people of Israel in the days of the Judges turned toward unholy ways and, having grievously offended God who was their champion, they attached themselves to idols and offered worship to the works of their own hands. For this reason, they were delivered over to the Midianites; these laid waste to all their land, plundering cities and villages and everything that was in the fields. And they struck such terror into the wretched people that they chose to dwell in caves and in the inaccessible heights of the mountains and to search out the retreats of deep caverns, being oppressed by a cruel and lasting famine. But God had mercy on them as they were failing and laboring severely, and then he saved them by the hand of Gideon, who defeated the Midianites and freed Israel from the necessity and the rod that was hanging over them. Thus, therefore, the Lord dissipated the rod of the exactors, as in the day of Midian. For just as he snatched those who were then B held fast by intolerable tyranny, having driven out the tyrannical nation, so he saved the Gentiles, having driven away the rod of the exactors. He calls the exactors Satan himself and the demons with him, whose goal and entire effort is to exact from men — like some sort of tax or tribute — their customary sins. For they seek by all means: from him who is accustomed to fornicate, the fornication; from him who is accustomed to stealing, the theft; or that he should pillage clothes or steal them simply; and from individual men, in whom these passions dwell, they demand those things that are familiar and dear to them. Whence, I think, the Holy Scriptures proclaim blessed those who do not listen to the voice of him who demands tribute.
VERSES 6, 7. For they shall return every garment gathered C by fraud, and a cloak with a change; and they shall wish to be burned by fire. For a child is born to us, and a son is given to us, whose principality has been placed upon his shoulder, and his name is called the Angel of great counsel. For I will bring peace upon the rulers, peace and their health. Great is his principality, and of his peace there shall be no end; upon the throne of David and his kingdom, to direct it aright and to assist it, in justice and judgment from henceforth and for the age to come. The zeal of the Lord of Sabaoth shall do these things.
The remnant of Israel has been called to the acknowledgment of Emmanuel through the holy apostles, and the Gentiles have also been called. For surely he said: The region of Zabulon, and the land of Nephthalim; and to these he then adds, Galilee of the Gentiles; the people that sits in darkness saw a great light, that is to say, the light D that shines through Christ, who now illuminates with the light of understanding not only the Israelite nation, but the whole world. And that those who were illuminated were destined to cast off the yoke of the devil’s wickedness and to escape the rod, he made fully certain when he added: Therefore the yoke that is laid upon them shall be taken away, and the rod upon their neck. But we see that upon those who serve the creature and have worshiped the works of their own hands, the yoke of diabolical wickedness had settled; and for the Israelites, the weight of the law was not to be borne, and was a burden truly intolerable. Since indeed the blessed disciples rebuked those who
A after the faith tried to persuade some to keep the things in the law, saying: "And now why do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear?" The yoke of the law, therefore, was altogether unbearable to those from Israel; and furthermore, what was even more oppressive than this was the wickedness of the Pharisees, which wore them down and crushed them not a little with their greed. For the leaders of the Jewish synagogue were lovers of money, and having this one goal before them—to collect from everywhere and to constrain and oppress the peoples under their hand—it would therefore be very rightly said of those from Israel: "The yoke that was laid upon them will be taken away, and the rod that is upon their neck." By the rod he names, as is likely, the greed of the leaders, because of their leaning terribly toward the love of gain. For this reason, the wretches even killed the Son Himself. For although they saw that He is the heir, "They said among themselves," he says, "Come, let us kill him, and let us take possession of his inheritance." That the leaders of the Jews, having an impious and wicked purpose of this kind, would have most gladly suffered the loss of all their goods B rather than see Emmanuel shining forth upon the world, he signifies by saying: "For every garment gathered with deceit, and the robe with commutation, they shall pay back, and they shall wish that they had been burned with fire. For a child has been born to us, a son has been given to us." For they amassed a heap of wealth from deceit and fraud and from judging unjustly, he says; but it would have been pleasant and agreeable to them to put aside and cast away even the very robe and clothes together with the "commutation," that is, with the addition, or rather, he says, they would have wished even to be burned with fire, being extremely distressed that a child had been born as a son to us. For those to whom the care of the Master's vineyard had been entrusted wished to have the fruits for themselves alone, bringing nothing at all to the Master. Now by saying that a child has been born to us, he clearly refutes the weakness of the Manichaean opinion, C who refuse to say that the Word became flesh—that is, that He bore our flesh for our sake by way of dispensation. But if they wish to think correctly and to condemn their own folly, let them not insult the words of the prophet who says that a child has been born to us. For where there is a birth from a woman in truth, what room could there be for the claim that His coming was by opinion, by a shadow, or, so to speak, in mere phantasms? Nevertheless, He says that the Son has been given to us. For the only-begotten Word of God became man, not for His own sake, but rather to restore our state to what it was in the beginning, and as a ransom for the life of all, to offer His own body to God and the Father as a fragrant aroma. He says that the beginning of His rule was "upon His shoulder," and some seem D to understand something of this sort: For since, he says, our Lord Jesus Christ, carrying the cross upon His shoulders, came to the saving passion, and was exalted, and by Himself [the] orb of the world
for this reason it is said that His government is upon His shoulder. And this interpretation has some probability, for the sentiment is rightly laid down and should not be disparaged, even if one should be pleased to praise it. But the prophetic word seems to me here to wish to signify strength by the shoulder; for all our strength is situated in our arms and shoulders. And, accordingly, the Son is called B the right hand and arm of God and the Father. "For Lord," he says, "who has believed our report? and the arm of the Lord, to whom has it been revealed?" Christ, therefore, began to rule over the orb of the world through His own power, for He is the strength of God and the Father. He is called also the Angel of Great Counsel, which plainly signifies [the Angel] of God and the Father. And the wise John will bear witness, speaking of Him: "He that has received His testimony has set his seal to this, that God is true. For He whom God has sent speaks the words of God." And He Himself somewhere C says to the holy apostles: "You are my friends, if you do what I command you. No longer do I call you servants, because the servant does not know what his lord does. But I have called you friends, because all things that I heard from my Father, I have made known to you." Therefore, for this cause He names Emmanuel the Angel of Great Counsel. But after He had become man, He Himself attributed the force and virtue of all things done by Him to God and the Father. And God and the Father Himself shows this to us through these things, when He says: "For I will bring peace upon the princes, their peace and health." Christ gave D the very peace itself to the holy apostles as His own. For all things that are the Father's are His. He said also: "My peace I give to you; my peace I leave with you." But if Emmanuel Himself be said to receive peace and health, consider again the plan of the dispensation in the flesh, which is simple. For He was receiving the peace that is from the world, manifestly, as the Father was handing over all things to Him, and persuading them to have peace toward Him, by adoring Him and taking up the yoke of His kingdom. "No one," He says, "can come to me, unless the Father who sent me shall draw him." The wise Isaiah also cries out somewhere: "Let us make peace with Him, let us make peace as we approach Him." He receives, therefore, the peace from the Father in this manner, as I said. For we have heard Him speaking to the Father and heavenly God: "Those whom You have given me out of the world, they were Yours, and You have given them to me." He receives also health, that is to say, the restoration of life from the dead. For since He is said to have been weakened for a little while, because He allowed His own flesh to taste death for the sake of everyone by the grace of God, He receives health—that is, the restoration to life—and this He again performed Himself. For He raised up His own temple, since He Himself is the power of the Father. For if He Himself is the resurrection and the life, what, ultimately, would Life have needed for vivification? And if He is seen to have raised the bodies of others by His own power and strength, why would He not have raised His own before the bodies of others? But He Himself addresses the Jews: "Destroy this temple, and in three"
is the resurrection, and the life, of whom would the Life have need for the sake of being made alive? And if He is seen raising the bodies of others, how then would He not have raised His own even before the others? Yet, he says, to the Jews Himself: "Destroy this temple, and in three days I will raise it up." For he teaches that the kingdom of Christ is unshakable and possesses stability forever, saying: "Great is His rule, and of His peace there is no end." For it began to rule no longer over Judea only, but rather over the whole world under heaven. And there will be no end of the peace offered to Him by us. For we are at peace with Him; we worship Him, as I said, and through Him and in Him, the God and Father. And we make haste to remove from our midst the sin that is the cause of war. And that He arrived to liberate the nation of the Jews, he teaches by adding: B "Upon the throne of David, and upon His kingdom, to establish it and to support it with justice and judgment, from henceforth and for ever." And since the blessed prophet has sufficiently made for us the discourse concerning the Emmanuel, he declares the time of the incarnation, saying: "The zeal of the Lord of Hosts will do these things." But it is necessary to say what this zeal is and for whom it is. For the Dragon, the apostate, seized the world under heaven, and subjected to his own scepters man, who was made according to the image of God. It was therefore truly worthy of all zeal, and full of all tyranny, that which was done against us. Therefore the zeal of the Lord of Hosts liberated all the inhabitants of the earth. But it is also to be understood in another way: the Israelites provoked Him to jealousy with "no-gods," as it is written, and with their vanities, and finally they nailed the Emmanuel to the cross. But they themselves were provoked to jealousy by the nations, just as He Himself says: "They provoked me to jealousy with no-gods; they angered me with their idols; and I will provoke them to jealousy with a no-people; with a foolish nation I will provoke them." C
ORATION VI.
Death the Lord sent upon Jacob, and it came into Israel, and all the people of Ephraim shall know, and those sitting in Samaria, in insolence and with a haughty heart saying: "The bricks have fallen, but come, let us hew stones, and let us cut down sycamores and cedars, and build for ourselves a tower."
The discourse of the prophet concerning the Emmanuel has been long, which, having concluded gracefully, he returns again to the beginning. And these were these: for he was accusing Israel deeply, as being disobedient and provoking the God who had always saved them, and on account of this cause, delivering himself into the utmost evils. For he said that they did not want the law of the Lord of Hosts, but they provoked the oracle of the Holy One of Israel. And the Lord was angry with wrath against His people, and He laid His hand upon them, and struck them. And the mountains were provoked, and their dead bodies became as dung in the midst of the way. And by "mountains" he says the kings of the Assyrians were provoked: for they were proud,
A and haughty in their minds. They are the ones who shook Samaria from its very foundations, took Israel captive, and carried them off into the mountains of the Persians and Medes. Having thus finished, as I was saying, the prophecy concerning Emmanuel, he returns again to the intent set forth at the beginning, and describes the desolation of Samaria, saying: "The Lord sent death upon Jacob, and it came upon Israel." One should know that the Hebrew edition, as well as several other interpreters, have placed "word" in place of "death." For it says: "The Lord sent a word upon Jacob, and it came upon Israel." And what sort of word? One that condemns, clearly, those who have acted impiously, and imposes penalties upon those who have abandoned Him and prostrated themselves before the works of their own hands. Whether it be said that God sent "death," or "ruin," or a "word," the power of the thoughts will not be inconsistent, but rather will tend toward one and the same goal. He makes mention, however, of history in these matters, which I shall tell briefly. For thus that which is clarified will be difficult to overlook. There reigned, then, at different times in Jerusalem over Judah—or Jacob—men both good and wicked; and no less so over Israel, those of the tribe of Ephraim in Samaria. For the first of them to reign, Jeroboam the son of Nabat, who also persuaded them to worship the golden calves, was from the tribe of Ephraim. Now of those who reigned at different times in Jerusalem and in Samaria, many, as I said, have offended God without fear, being profane and idolaters, worshipping the host of heaven, and impiously serving wood and stones; such a one also was this Ahaz, who even led his own children through the fire, and wrought many evils against Jerusalem, and even transgressed against the divine temple itself. When he was taken out from the midst by death, Hezekiah took up the scepter, while Hoshea son of Elah was reigning in Samaria over Israel, that is, over the ten tribes. While he was managing the kingdom, the king of the Assyrians made war against Samaria. He also captured with it many other cities of Judea. Then, after this, when Sennacherib was invading the land of the Jews, God miraculously saved Jerusalem, since Hezekiah was pious. It is thus written in the fourth book of Kings: B It came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea the son of Elah, king of Israel, that Shalmaneser king of the Assyrians went up against Samaria and besieged it. And he took it after the end of three years, in the sixth year of Hezekiah, which was the ninth year of Hoshea the king of Israel. And Samaria was captured, and the king of the Assyrians transported Samaria into Assyria, and placed them in Halah and in Abor by the river Gozan, and into the mountains of the Medes; because they did not hearken to the voice of the Lord their God, and they violated His covenant, and did not hear all that Moses the servant of the Lord commanded, nor did they do it. But in the fourteenth year of king Hezekiah, Sennacherib king of the Assyrians went up against the fortified cities of Judea and occupied them. And these things are from the sacred Scriptures. But that he desolated Samaria C
A while going up against Jerusalem, we shall easily see from what the blessed prophet Isaiah himself has written. For Rabshakeh called out thus to those sitting upon the wall: "Let not Hezekiah deceive you, saying: Your God will deliver you. Have the gods of the nations delivered each his own land from the hand of the king of the Assyrians? Where is the god of Hamath and Arpad? And where is the god of the city of Sepharvaim? Could they save Samaria from my hand?" Sennacherib then had previously ruined Samaria together with the other cities and regions; and afterwards he besieged Jerusalem. For since he had railed against the divine glory, an angel went out from the Lord and killed one hundred and eighty-five thousand in the camp of the Assyrians in one night. Since, therefore, Sennacherib had arrived against Jerusalem, yet had previously destroyed Samaria—God having handed it over because those in Jerusalem B had chosen to look upon worse things—the prophet necessarily says: "The Lord sent death upon Jacob, and it came upon Israel." But the city of the Samaritans, in which Israel (that is, the ten tribes) dwelt, was burned and utterly perished. It was wisdom, I believe, for those who were left in it thereafter to consider that to offend God is in truth a very grievous thing; and then, acknowledging and perceiving this, that it was necessary to appease the One who had been offended and to mitigate the provocation by changes for the better. But they did not do this, nor did they take it into their minds from anywhere; but being senseless, they said even more arrogantly: "The bricks have fallen, but come, let us cut stones, and let us fell sycamores and cedars, and let us build a tower for ourselves." O great ignorance! For was it not more fitting C to say, "We have offended the all-powerful God through our folly and thoughtlessness; for this reason our cities and villages are vexed: come, let us cast off this wrath by repentance"? But these men did not say these things at all, but rather, arrogantly scorning the help and protection from God, they kept saying that the walls of the cities of Samaria had been built of rotten brick. "But if we quarry stones, and fit them with incorruptible wood—I speak of sycamores and cedars—and erect a tower, we shall be impregnable to our enemies and shall remain unconquered." Those who say these things, he says, with arrogance and a haughty heart, shall know—that is, they shall learn again where their planning will lead them at all, and that their counsel will again end in destruction. It must be known, however, that after the desolation of Sennacherib, in the times of Jeremiah, Nebuchadnezzar attacked Judea and captured it, and desolated D all Samaria, and Jerusalem herself as well. Therefore the prophet Jeremiah says: "Cursed is the man who has hope in man, and makes flesh his arm, and whose heart departs from the Lord." For no one will save him who is subject to divine wrath: "For who shall turn away the high hand?" as it is written.
And God will dash those rising up against Mount Sion against them, and will scatter the enemies: Syria from the rising of the sun, and the Greeks from the setting of the sun, those who devour Israel with their whole mouth.
When God strikes because of many sins, he brings a healing to those who have suffered, so that by every means he might appear to be calling them to repentance, I say, both by pain and consolation. Something of this kind he now promises to those who have suffered plunder. The matter in question has a historical explanation, which it is necessary, as I have said, to state briefly. For the last war against the whole of Judea at once, and indeed also against Samaria, was that waged by B Nebuchadnezzar, in which they were carried away captive and served their enemies for seventy years. But when the time of the wrath had been completed, the God of all again had mercy, and indeed prepared for them to be released, after Cyrus the son of Cambyses had conquered the Babylonians. And when those who had suffered reached the holy city, they wished to rebuild it. And indeed they did so, and they restored their divine temple. Yet nonetheless, although they had suffered so many things and had paid the penalties for their ancient transgressions, the surrounding nations attacked them again out of envy. For they did not wish Jerusalem to gain strength. But most of all, the neighbors from Syria and Damascus pressed them most bitterly. C However, they were defeated, with God both saving and defending those from the captivity. For they prevailed over their enemies. Then, as time went on, Antiochus, nicknamed Epiphanes, reigning over Asia, was offended at Ptolemy, who at that time was reigning over the land of the Egyptians; and having joined battle, he was defeated, and he escaped only with difficulty. But that he might not return home completely empty-handed, possessing no monument of victory, he made war upon Judea, and took Jerusalem, and having brought it under his hand and power, and having plundered all the holy vessels, he appointed a certain Lysias as commander in Judea, ordering him to guard the government. And when the aforementioned Antiochus had returned to his own D kingdom, the Jews made war with Lysias the commander, and were victorious. Having learned these things, Antiochus died of grief. Therefore, the God of all promises help to those who had been ravaged by Nebuchadnezzar, but who had barely escaped the captivity, saying: "And God will dash those rising up against Mount Sion against them." Do you hear how he who strikes also heals? Who then are those rising up? Syria from the rising of the sun, and the Greeks from the setting of the sun. For Antiochus, who had sprung from Macedonia, was a Greek by birth. And this is situated to the west; for the land of the Macedonians is a part of the West, especially when it is understood as if by comparison regarding position to those from the rising of the sun. And these are the Syrians and
A the Damascenes. Since he says concerning the Greeks that they are "devouring Israel with their whole mouth," it must be known that Antiochus behaved cruelly and inhumanely toward the Jews and slaughtered countless numbers of them in a pitiful and wretched manner, at the time when the Maccabees struggled, and the solemn victories of those men were won. Josephus records these things in the book he wrote about them. But the sons of the Greeks also devour Israel in another way, and it is necessary to say how. For their poets and orators, having arrived at the highest peak of eloquence and being outstanding in the power of speech, and being wise men, sometimes snatch away the spiritual Israel—that is, the mind that contemplates God—and they deceive those who have already believed in Christ, so that they choose to worship the creature along with them, instead of the Creator. These devour Israel with their whole mouth, to whom we must not pay attention. For the splendor of speech, if it were seen to be combined with good works, would be an acceptable and God-pleasing speech. But if it is naked and solitary, what else could it offer, as the most wise Paul says, but "a clanging bronze or a resounding cymbal"? B
VERS. 13. *In all these things his anger has not turned away, but his hand is still lifted high. And the people have not turned away until they were struck, and they did not seek the Lord.*
For the God of all things preserved Israel even while they were sinning, and granted them support so that they became even greater than those from neighboring Syria and from the sunsets of the sun who were devouring him with their whole mouth. But, he says, the anger of the Lord over them has not turned away—that is, it has not ceased; rather, the hand of the one striking them has remained lifted high, clearly ready to inflict other blows upon them. For what reason? For the people, he says, has not turned away, nor ceased from its own sins. It did not seek the Lord, because it desired to think and to do what seemed right and pleasing to itself. And they have remained holding such an opinion until the lifted and all-powerful hand was brought upon them. But what again is the subsequent blow, and how is it not worth seeing? For finally, as I was saying, Nebuchadnezzar took all Judea. And he also moved Israel into the mountains of the Persians and Medes. C But since, as I said, the times of the captivity had already passed, they were brought back to Judea and inhabited Jerusalem, no longer divided into two tribes, but all having become subjects of one king. For this was what was spoken by one of the holy prophets: "And they shall rise up from the earth, and shall set for themselves one head." After, therefore, the return of all of them from the captivity to Judea, those from Syria and those from the rising of the sun have warred against them, but they too have been defeated, for God shields those who have been redeemed. Then they continued the intermediate time until the coming of our Savior not living holy lives, nor at all departing from those primitive vices, but neither behaving with propriety nor according to the law, being very negligent and careless D
A Since Christ shone forth upon all who are under heaven—for God appeared to us, according to the voice of the Psalmist—they have kept their madness and have done things that are not lawful, not receiving the word from Him, nor honoring Him with faith. And why do I say these things? By outrageously insulting Him, they reached such a point of impiety and holiness of ways that they even handed Him over to the cross, denied the Holy and Righteous One, and attempted to encompass with death the Author of life, who justifies the ungodly; and for this very reason, having shone forth upon all who are upon the earth, so that He might abolish death and render the sting of sin dull and ineffective. For all these causes, the hand of the striker remained lifted high, and the wrath was not turned away. For they were given over to desolation, with Vespasian and Titus warring against them, and the whole Roman army, when those wretches perished utterly, according to the word of the Savior, with the region burning, the Temple itself torn up and collapsing entirely, so that not a stone was seen lying upon a stone. B Since, therefore, the merciful God now winks at our offenses, it is altogether a very grave matter to be thoughtless, and I say that it is fitting in every way that we propitiate the One we have offended. For although He heaps benefits upon those who sin, and preserves the disobedient because of His own clemency. Let there not, therefore, be a spirit in us that is more obstinate, nor one slow to perceive the gifts from Him, but through those things by which He knows how to benefit even the wicked, let us, coming through these very things to a recognition of the kindness inherent in Him, repent over our past deeds. Let us transform our own will toward the need to serve Him, and choose for ourselves the ways of gentleness. C
VERS. 14-16. *And the Lord will take away from Israel head and tail, great and small in one day, the elder and those who respect persons; this is the beginning, and the prophet, and he who teaches lawless things; this is the tail. And they will be those who call this people blessed, leading them astray; and they lead them astray so that they may devour them.*
Because He says that the hand of the striker is stretched out against all, he clearly declares that the divine wrath is not about to have an end, and what manner of punishment is to be exacted from them with the passage of time. For he says, *He will take away in one day*, that is, at one and the same time—it is clear that this is by all means at the time of the war by the Romans—*head and tail*. And what the meaning of this riddle is, he explains when he says: *Great and small*, that is, both the illustrious and the obscure. He demonstrates again who these are when he adds: *The elder, and those who respect persons*. D By these, as I indeed suppose, he hints at the tribe which obtained the office of the priesthood, that is, those who are from the blood of Levi, whom the subject peoples also used to call elders. And indeed the divine disciples addressed them thus, saying: *Princes of the people and elders, if we today of a benefit conferred upon an infirm man...*
by what means he has been saved, let it be known to you and to all the people, that it is in the name of Jesus Christ of Nazareth.* A For these elders, who held the authority to judge, did not make righteous decisions regarding each of those judged before them, but receiving bribes insatiably, and showing partiality to the persons of the rich, although the law which cried out through Moses said: *Judge a righteous judgment*; and also, *You shall not show partiality in judgment*, which is established everywhere. This, therefore, he says, is the beginning; and it has been accounted as the head. For the priest is the head of the peoples, when he is understood as being in one body. He says that the elder, along with the prophet and the one who teaches iniquity, is to be taken away; which he says is the tail, that is, that which follows. For there were certain men among the Jews who interpreted the law given by the all-wise Moses, but did so perversely, B introducing, under Mosaic words, traditions not written down—the commandments and doctrines of men—not rightly. These men misled the Jewish populace and caused them to raise a proud neck against Christ. Since, therefore, these men also followed the opinions of the priests, who were placed in the rank and position of the head, he named them the tail. For, as I was saying, when we understand [them] as a single body, the tail always follows the head. But when he calls them prophets, we must by no means think that they are holy and true. For he added that they teach iniquity. However, we state this: there were indeed in Israel false prophets at various times, namely when there were also true prophets. But after the times of the captivity, no one could conveniently or truly say that there were others; unless perhaps one refers to those whom Gamaliel, a teacher of the law and a man venerable to all the people, commemorated, C as it is written in the Acts of the Apostles. For he addressed those who were in the council concerning the holy apostles thus, saying: *“Men of Israel, take heed to yourselves what you intend to do regarding these men. For before these days Theudas rose up, claiming himself to be somebody great, to whom a number of men, about four hundred, joined themselves; he was slain, and all who obeyed him were dispersed and came to nothing. After him rose up Judas the Galilean in the days of the census, and drew away people after him; he also perished, and all who obeyed him were scattered.”* He says, therefore, that the head and the tail shall be taken away, according to the sense we have just provided. Furthermore, he says that there will be those who call this people D blessed, deceiving and being practiced in deception, so that they may devour them. For the leaders of the Jews, to whom the holy and divine tabernacle had been entrusted, and who were appointed to perform the sacrifices according to the law, exhorted the people subject to them to the offering of gifts, calling them blessed if they offered abundantly with both hands, and they did this intensely, not from a care for religion toward God, but looking to their own gain. By this method, he says, they deceive, that they may devour them. For because of an insatiable
desire to be rich, as I said, not as is fitting, by choosing to fulfill the law—to gladden the God of all—they taught the peoples; but rather they exhorted them to honor them with offerings beyond their strength. A For this cause, neither did they themselves accept the faith in Christ, but, as though shutting the kingdom of heaven, they did not permit others either to enter into it. For they knew that when the shadow of the law should be passing away and the evangelical proclamations should be received, the worship in types and through blood would surely cease, and sacrifices would come to an end, with the worship in spirit having been brought in. And this is the complete destruction of the insatiable greed that was in them.
VERS. 17. *Therefore God shall not take pleasure in their young men, and their orphans and their widows He will not pity, because all are lawless and wicked, and every mouth speaks unrighteous things.*
B The word now carries us away again, from manifest examples, to things beyond sense and those which fall under the intellect. For here it calls them "young men," not necessarily those flourishing in bodily strength, or those in their prime and in the bloom of the flesh; but it signifies rather those who might have in mind and heart a spiritual strength, so that they are able to perform, even with youthful alacrity, those things whereby they shall be illustrious, and most known to God, and filled with every kind of uprightness. C And to those who are thus disposed, the blessed John also has addressed himself, saying: *I write to you, young men, because you are strong, and you have overcome the evil one.* But before the coming of our Savior, there were some even among the Jews who, in the way I have just mentioned, had exerted themselves to act courageously, both in the will to fulfill the commandment without reproach and in the splendor of legal observances. And they were not rejected by God. For the time of the legal shadow was still present, and since the evangelical and Christian life had not yet been revealed, these things were of the highest praise. Thus it is written concerning Zacharias and Elizabeth: *There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and justifications of the Lord without blame.* In this way, I suppose, the holy prophets also lived. And indeed, although the divine Paul plainly says that he had been blameless according to the righteousness which is in the law, he says nevertheless: *What things were for me gain, these I count as loss for the sake of Christ.* Therefore, before the advent of our Savior Christ, some were conspicuous by the praise of the law itself, and were both strong and youthful. But after his appearance, and the evangelical preaching, the legal observances ceased; the shadow passed into the truth, and a spiritual and true worship was introduced. Wherefore God does not take pleasure in the young men of the Jews, that is, who virilely still
choose to live according to the Law. Bloody sacrifices, the circumcision of the flesh, the instructions of washings, and the rest of the Sabbaths are unacceptable. We have been taught, as I said, the way of life that pleases God. Most deservedly, then, after the cessation of the shadow, those who remain young men according to it are rejected; and they are far from mercy, as are the orphans and the widows. He calls those orphans who are, as it were, in need of spiritual sustenance and the training of teachers. Likewise, we say that the souls are widows which, since they do not have the Sower and Provider of all good teachings, are destitute of the power to bear fruit. But that we shall find the Israelites bereft of true doctrine on account of their mad rage against Christ, no one can deny. For their eyes were darkened so that they could not see, according to the voice of the Psalmist, and their backs were bowed down A altogether, so that they could not look upward, but, as if bent double, were fixed upon earthly things. This will happen to them, he says, not without cause, but because all, he says, have become evil, and every mouth speaks iniquities. For who are they that, covered with every wickedness, were eager to put to death Him who was calling them to life, who knew no sin, even though the Law says clearly, "You shall not slay the innocent and the righteous"? Has not every tongue of the Jews also spoken unjustly? For they cried out against Christ to Pilate, saying, "Away, away, crucify him." And, "If you do not kill this man, you are not a friend of Caesar." B
In all these things, his anger is not turned away, but his hand is still uplifted. And iniquity shall be kindled as a fire, and as dry grass it shall be consumed by the fire; and it shall be kindled in the thickets of the forest, and it shall consume everything round about the hills. By the wrath of the fury of the Lord the whole earth is burned, and the people shall be as if burned by fire. A man will not pity his brother, but he will turn to the right because he is hungry, and he will eat from the left, and a man will not be satisfied, eating the flesh of his own arm. For Manasseh will eat Ephraim, and Ephraim Manasseh, because they will fight together against Judah. C
While the divine anger was still flourishing, and this very hand which inflicts the scourge and torments upon them was hanging over them, He attempts to foretell clearly each of the things that are to happen, making the hearers more moderate through their fears. For this reason God instituted the predictions of heavy evils, so that, fearing to offend Him, they might not be liable to the evils brought on by wrath, but rather might be delivered from those heavy things. Therefore, he says, iniquity shall be kindled like fire. He calls iniquity, not the thing itself—for this, whether in intellect or D
A speech, is absurd—but those who have succumbed to iniquities and who have already reached such a perversity of ways that they must no longer be called iniquitous, but rather "iniquity" itself. These, therefore, shall be burned as fire, he says; that is, they will become a fire unto themselves. For no one else will bring the flame upon them, but they will be sufficient unto this for one another. They shall be burned like dry grass and like the thickets of a forest. For a flame always rages, once it has fallen upon combustible material—by which I mean dry grass and the wood in the forests.
I believe, for my part, that the prophetic word intends to show us by these things that since Vespasian and Titus, as I have already said, were laying waste to Judea and besieging its cities, there was the greatest tumult everywhere, partly by the wasting of famine, and partly by turbulent men everywhere, who were both plundering homes and attacking those who appeared more B distinguished, so that the internal machinations of the inhabitants became more grave than the external warfare itself. Josephus clearly relates the history of these things. Therefore, he says, they shall burn as if in a density of forest. By the wild grass and the dry density of the forest, I think he denotes the common multitude. For the peoples were divided against one another into factions and dissensions.
Furthermore, he shows that the evil would reach even to those who appeared to be "somebody," saying: *And it shall devour all things that are round about the hills.* By hills, I suppose he calls those who are superior to others and preeminent, whether through glory, or through wealth, or in any other way. I have already said that those who were accustomed to stir up seditions in each city were accustomed to violently attack those who appeared more splendid, to the extent that, in their desperation, they performed deeds which not even the hand of the enemy herself had ever committed. These things, he says, are in the wrath of the fury of the Lord. For so the whole land of the Jews was set on fire.
Now, having made plain what he had said enigmatically to his hearers, he immediately adds: *And the people shall be as if burned by fire: a man shall not spare his brother.* For just as those who bring fire to oxen excite them to rage and make them prepare to carry out their attacks with greater ferocity against those whom they assail, so, he says, each one of the people will be as if burned by fire. For they will be impetuous and pitiless, and they will not acknowledge brothers; they will all be terrible and fierce-spirited against one another, and like beasts C sharpened by famine, they will incline toward ferocity against some, turning to the right and devouring from the left; that is, they will turn themselves hither and thither, biting those on the right and those on the left, sparing no one, and having an insatiable desire for the attack upon one another. *For* D *a man shall not be satisfied, eating the flesh of his own arm.* O wonderful and incredible thing! They will not, he says, spare even themselves, in their impotent madness. For once they have broken out and are emboldened by desperate audacity, they will advance most sharply and with youthful impetuosity toward all the deepest depravities.
Afterward he says: *For Manasses shall eat Ephraim, and Ephraim Manasses.* Ephraim and Manasses were two brothers, and sons of Joseph. But, he says, nature herself will not then establish peace even among those joined by the charity of blood: the laws of kinship will be empty and void.
A For brothers and those sown from the same seed shall rise up against one another, one against one, and two against another. For Manasseh, he says, shall devour Ephraim, and Ephraim Manasseh, because together they shall besiege Judah. Everything, then, was filled with confusion, and matters of anger were indiscriminately directed against all, against those against whom it was not lawful, and by those by whom it was not lawful. And these things, as I have said, happened historically to the flocks of the Jews. But we too must be on our guard ourselves. For disobedience is punished, and he who falls into this will be burned as if by fire, with carnal pleasure and burning lust inflaming him; and there will be an intolerable battle in his mind and heart, for the flesh shall rise up against the spirit, and there shall be great tumult. Therefore, as the divine Paul says: “Walk in the Spirit, and you shall not fulfill the lust of the flesh.” B For by being subject to God, we shall walk in the Spirit, and we shall be superior to carnal desires, and we shall overcome the flames within our minds, and we shall keep our heart free from discord. For the peace of God, as it is written, which surpasses all understanding, shall guard our hearts and our thoughts.
Above all these things is his anger not turned away, but his hand is still raised up. Woe to those who write iniquity. For they write iniquity and inscribe it, perverting the judgment of the poor and stealing the rights of the needy of my people, so that the widow may be their plunder and the orphan their spoil. And what will you do in the day of visitation? For affliction shall come upon you from afar; and to whom will you flee for help? And where will you leave your glory, so as not to fall into captivity?
C When the prophetic word sets forth for us more broadly the calamities of the Jews and the harms that were to come through the hand of their enemies, then most wisely and appropriately it introduces the causes on account of which the God of the universe was offended, and tries to teach that this cause is a holy decree of God calling them to punishment. For not unjustly, according to what is written, are nets spread for birds. Woe, therefore, he says, to those who write iniquity. For in writing, they write iniquity, perverting the judgment of the poor and stealing the rights of the needy of my people. For there were among the Jews those called scribes. And their work was to make the goal of the Law in every matter clear to those wishing to learn, and to suggest such things to those entrusted with judging the peoples. But it is written: D “The lips of the priest shall keep judgment, and they shall seek the law from his mouth.” Being overcome, therefore, by disgraceful gain, they used to produce unjust writings, impiously trafficking in what seemed to be the divine law, and, as it were, mixing wine with water, and rendering pure silver into base metal, so as to inflict injury upon the widow,
A and to expose the orphan like some easy prey to those who desire to grow rich. But, he says, what will these men do in the day of visitation? He calls the time of war the day of visitation, in which God looked upon those who write wickedness and distort the upright judgments of the law. For what wealth, he says, will help you? And in what way will the gathering of things collected by you from avarice profit you? You have committed injury, you have corrupted the law, you have trampled upon the counsel of the lawgiver. Where, then, will you flee? And what, by seeing or saying, will you do to escape the day of visitation? For affliction will come to you from afar. The Jews indeed used to fight many times against the neighboring nations—I mean the Idumeans, the Elamites, the Moabites, the Syrians, and those who are called Philistines—and it happened that they were seen to be better than many and superior in battle. But now, he says, your affliction will come from afar; B that is, your struggle will not be against the Idumeans, the war will not be against the Moabites, nor even against any of the neighbors whom at times you have conquered, and, having gained the better vote in battle, you have bound the crown of renown upon yourselves; but now affliction will come to you from afar. It seems in this place that he implies either the incursion of the Assyrians or that of the Romans. For both these and those came from afar. But when the affliction is pressing upon you, where will you leave your glory, so as not to fall into captivity? For you have often, he says, broken the enemy, and you have resisted those invading, and preserved your cities and regions: but now where will you leave this glory? For you shall all fall, and the fortitude which has often availed against others shall in no way aid you. For what will you do so as not to fall into captivity? He calls the calamity brought upon them by the divine wrath and the war "captivity." C For when God brings punishments upon those who transgress, who shall avert them? Or by what manner shall those who are liable to penalty and chastisement be helped? None. For the divine David also chants, saying: "O Lord, rebuke me not in thy fury, nor chasten me in thy wrath." And again: "Thou art terrible, and who shall stand against thee? From that time is thy wrath." No one, therefore, shall ward off the divine wrath, or rather, it would not be shaken at all from the beginning, if one would choose to live rightly and lawfully and according to the decrees of his oracles. Repentance, as it were, softens it; nay, it would not be shaken at all, if one would choose to live rightly and lawfully and according to the decrees of his oracles. D VER. 5-10. In all these things his fury is not turned away, but his hand is still uplifted. Woe to the Assyrians, the rod of my fury, and wrath is in their hands. I will send my wrath against an unrighteous nation, and I will command my people to make spoil and take booty, and to trample the cities, and to lay them as dust. But he did not so think, and did not so suppose in his mind: but his mind shall change, so as to destroy not a few nations. And if they say to him: Thou art the only prince; and he shall say: I have not taken the region which is above Babylon, and Calane, where
the tower was built? Have I not taken Arabia, and Damascus, and Samaria? As I have taken these, so shall I take all the regions. B We shall find that God has everywhere had a care for His own glory. For He is indignant when He sees some choosing to despise His decrees, and making haste to esteem as nothing what seems good to Him, and shaking off as it were every restraint so as to incline toward the most extreme things. Yet He converts such people, almost dragging them forcibly to that which results in the greatest advantage to them. For thus, somewhere, the blessed David says: "With bit and bridle thou shalt constrain the jaws of those who do not draw near to thee. Many are the scourges of the sinner" (Ps. XXXI, 9, 10). He brings punishment upon those who do wrong, handing over His own wrath as a kind of rod into the hands of men who are not good, that they themselves might become the chastisers of those who have acted impiously. But it happens that those who are taken for this purpose think highly of themselves against those who are punished, and even more so against Him who delivered them. For they do not consider that they have prevailed over them by the permission of God, Who also brings the decree that they must suffer; they imagine, rather, that they have prevailed even when He wished to save. He therefore turns His wrath upon them, and with very good reason. And since He opposes the proud, He humbles their arrogance, and by subjecting them to the punishments that are fitting for them, He tries to ensure they are fully persuaded that it was not the work of their own strength, but of the promptings from Him that they prevailed over those who were punished. C The king of the Assyrians experienced something of this sort. For since he had captured Judea and had devastated its cities, he thought highly of himself, and indeed he imagined he would conquer the Holy Land, contrary to the will of God who presides over it and who had promised to save it. For this reason He says that His anger is not yet turned away, but that a "woe" is to be brought upon the Assyrians. And what is the cause of this? "For the rod," He says, "of my anger is given into their hands," meaning, obviously, from me, so that it might strike those who have acted impiously toward me. I commanded them to make spoils, and to take my people as prey, and to trample the cities, and to lay them into dust. For if I had not withdrawn the hand that would save, and had not stripped them of the help that is always familiar to them and given by me, they would never have been captured, having always been made superior to their enemies through me. D Yet the Assyrian himself did not think in this way, nor did he reason thus in his soul, but as far as his own mind was concerned, he would "change"—that is, he would destroy not a few nations. He thinks that no one can resist his forces, and that he will conquer them all without labor, no one opposing him, and that he will be the master of every nation, with no one to dispute him. And to one who has a soul that is so insatiable, and who always wishes to rule over all things, even if someone should approach him saying: "Art thou the only prince?"—that is, "Could you alone be able to rule over all the world?"—to these things, I say, he will emit a proud voice, saying: "Have I not taken the region which is above Babylon, and Calane, where the tower was built? Have I not taken Arabia, and Damascus, and Samaria?"
As I have taken these, so shall I take all the regions." A Calane, where the tower was built by the ancients, lies in a way in the uttermost parts of the East, beyond the region and land of Babylon. Just as, therefore, he says, I have set the boundaries of my kingdom from the very ends of the eastern land, and I have taken Damascus and Samaria, which were not at all helped by their gods, so shall I also seize the outer regions. It is necessary to remember that Rapsaces also, reporting the words from the king of the Assyrians, has called out to those sitting on the wall: "Thus says the king of the Assyrians: Let not Ezechias deceive you with words which will not be able to deliver you; and let not Ezechias say to you that God will deliver us." And after other things again: "Did the gods of the nations deliver their own region, each one from the hand of the king of the Assyrians? Where is the god of Amath and Arphath? And where is the god of the city of Sepharvaim? Were they able to deliver Samaria from my hand? Who among all the gods of these nations has delivered his land from my hand, that the Lord should deliver Israel from my hand?" He therefore declares that the king of the Assyrians, who thought magnificently of himself and wished to mock the divine majesty, is to be subjected to punishments. For even to us ourselves the disease of pride is to be held in hatred; but when one has been inflated with an audacious mind against the divine majesty itself, then, then woe, and indeed most justly, will be inflicted upon those wishing to do this.
B VER. 11. *Ululate sculptilia in Jerusalem et in Samaria. Quemadmodum enim feci Samariae ejusque manufactis, sic faciam et Jerusalem, et idolis ejus.*
He has just now brought in the Assyrian thinking high and swollen thoughts. For since the cities of Samaria had been destroyed, and the gods falsely so-called did not succor them, nay, and were even burned together with the very shrines and altars; and since he had intended to subject to his own rule Jerusalem, or rather Judea, even against the will of its eternal champion and preserver, God, the prophetic discourse immediately adds for us the causes why Samaria itself was captured, as well as very many cities of Judea. Hence not without reason does it bring into memory that very kind of impiety, and commands them to howl and to weep; and as if stupefied by that abandonment of such singular piety, it proclaims: "Ululate, sculptilia in Jerusalem et in Samaria." For where it was fitting to worship the God of the universe with worthy honors, there He is despised, and is deprived of the honor congruous and due to Him. For inasmuch as veneration was attributed to carved images, the wretches have dared to say to wood: "Thou art my God," and to stone: "Thou hast begotten me." Therefore, as if stunned, the prophet makes this exclamation: namely, "Sculptilia in Jerusalem et in Samaria." Of such a kind is that which is also said by the voice of Jeremiah regarding Jerusalem: "What hath the beloved done in C D
my house, an abomination?" And he said somewhere by one of the prophets: "Ephraim is a watcher with God, the prophet is a crooked snare, on all his ways they have fixed madness in the house of the Lord." For having set up altars and manufactured things in Jerusalem, they have sacrificed to Baal and to the host of heaven. And those in Samaria have done these things as well. A In what manner, therefore, he says, I have done to Samaria and to its man-made things, so shall I do to Jerusalem and to its idols. For to those whose wicked deeds are kin, a penalty that is equal and alike should rightly follow. The Assyrian did indeed take Damascus and Samaria. But the path to this occurrence, and the pretext for his prevailing, was the fashioning of idols, both in Samaria and in Jerusalem. For this reason, those who are accustomed to doing such things have been required to pay the most fitting penalties. It is therefore a grave sin, and one that summons upon us everywhere the wrath of God, the fashioning of idols, even if one should perhaps construct this in his soul and mind. For these things lead one away from the love of God, they bewitch the soul, and they drag it toward things to which it ought not to be drawn.
And it shall be when the Lord has finished doing everything on Mount Sion and in Jerusalem, he will bring [it] upon the great mind, the ruler of the Assyrians, and upon the height of the glory of his eyes. B For he said: "By my strength I will do it, and by my wisdom and understanding, I will remove the boundaries of the nations, and I will plunder their strength; and I will shake inhabited cities, and I will take the whole inhabited world in my hand like a nest, and as one takes eggs that have been left, I will lift them up; and there is no one who shall escape me or contradict me."
He says that the Assyrian, who has puffed himself up with such arrogant pride, will not escape unpunished. For the Lord resists the proud, according to that which is written, and he demands an account of the words of those who suffer from the vice of arrogance, and he renders them wretched and cast down, so that they might know not to lift up their horn on high, according to what is written, and might rather be mindful of their own nature and infirmity. C For "When," he says, "the Lord has finished doing everything on Mount Sion and in Jerusalem," that is, when the things of his anger against them have come to an end, then he will bring the hand and the rod that strikes upon the great mind, the ruler of the Assyrians. He has called him a "great mind," not attributing this word to him as a praise, but rather as a reproach, as he is nothing other than pride, which is hateful to God. For he has thought nothing human, but rather he has meditated on things that surpass and exceed every mortal nature. He will therefore bring [it] upon the height of the glory of his eyes; by "eyes" in these passages, he means thoughts, or rather, reflections. D For those are, as I said, lofty and over-swollen. But God, being one who looks into the heart and the reins, and who examines secret things, demonstrates these things clearly to us as well, and says: "He said, in strength I will act, and by the wisdom of in-
intelligence I will take away the boundaries of the nations, and I will plunder their might, and I will shake inhabited cities." A Observe, therefore, how, as if he were in no need of help from above, he attributes the power to be able to do everything he might wish B to his own forces alone; and he thinks that he is so wise and adept in military matters that he can quite easily shift the boundaries of nations for himself, break down their strength, take it as plunder, and shake down cities—not cowardly or deserted ones, but even if they might have very many and countless inhabitants. And his arrogance does not stop with these things. For he boasts that he will take the entire inhabited world, and he determines and decides that he will do this very easily, promptly, and without a fight, as far as he imagines in his own mind. "I will grasp," he says, "the whole world as a nest, and I will gather it as eggs that have been left behind, and there is no one who will escape me, or say against me." O terrible arrogance, O foolish thoughts! He looks upon the whole world as the nest of a single sparrow, and he likens the inhabitants of all the earth to eggs left behind by a brooding bird, so that he might come upon them like a dragon and swallow them. And he hates those who contradict him, and he does not even expect that those who are besieged will come to speak with him. It is fitting to refer these things also to the person of Satan himself. For he is the father of pride, and he thinks that he will take possession of the world with no one to contradict him. But the matter does not end that way; rather, the outcome of events turns out for him to be far to the contrary. For Christ has spoken against him for our sake; and he did not only speak against him, but he also wrestled beyond the life of all, he overcame the destroyer, and he placed him beneath the feet of his saints. For he said to them: "Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." C
Vers. 15, 16. "Shall the axe boast itself without him who cuts with it? Or shall the saw be lifted up without him who draws it? Similarly, if one were to lift a staff or a piece of wood, would it not be so? But the Lord of hosts will send into your honor ignominy, and into your glory a burning fire shall be kindled."
He openly refutes the Assyrian, who is rashly puffed up and D utterly ignorant that to destroy Samaria—and together with it to take other cities—was not the work of his own hand, but rather of a supreme decree, which brings upon those who have been intolerably impious, like a certain axe, or a staff, or a piece of wood. "Tell me," he says, "O most senseless of all, shall the axe boast without him who cuts with it?" For an axe, even if it is very well sharpened, would be suitable for being able to cut down the wood in the fields. Would one, therefore, praise the axe, as if it were able to do this without him who cuts with it? And what will a saw accomplish by itself, if someone does not draw it, and push it back again? And if anyone were to raise up any staff, or piece of wood, would it not be so? For the staff will lie upon the ground,
will be again? For the rod will lie upon the ground, and the wood too is cast away; but if anyone takes and applies them, then at that point, whatever is done A by them will certainly come into effect. Why then, he says, are you high-minded? Why do you lift up your brow? Do you think that by your own power you have succeeded in capturing cities, having been taken up in the rank of heaven by the hand that does those things, clearly the divine hand? The glory, therefore, is not yours, but rather God's, who used your cruelty as a kind of axe, or rod, or wood against those who had offended Him. You shall not, therefore, he says, be as you yourself have thought. Nor will you remain in the same tenor of glory, nor will you revel in such extravagant honors. You will not accomplish this by your strength, nor will you take away the boundaries of the nations by the wisdom of your understanding. You will not seize the inhabited world as if they were things left behind. But the Lord of Sabaoth will send dishonor in place of your honor, and against your glory a burning fire shall be kindled. By His honor, he means the army that operated under Him and was subject to Him. For it was in it that he boasted. Fire, therefore, will come against it, he says, and will burn up your honor. And he explains once more, and not at length, B how this also came to pass.
VERS. 17-19. *And the light of Israel shall be for fire, and it shall sanctify it with burning fire, and it shall eat the forest like grass. In that day the mountains and the hills and the woods shall be extinguished, and it shall devour from the soul even to the flesh. And he who flees shall be as one fleeing from a burning flame. And the survivors of them shall be a number, and a little child shall write them.*
The statement is very difficult to grasp, and the structure of the phrase renders the meaning most hard to understand. But we shall again explain the meaning hidden in the things set before us, having prefaced this: for Shalmaneser, the king of the Assyrians, took Samaria, and sent Rapsaces from Laches to Jerusalem; and he, having come and besieged it, addressed those on the walls with the things he had received from the one who sent him. To these he added blasphemies and insults against God, saying that God would not deliver Jerusalem from the hand of the king of the Assyrians. C King Hezekiah, having taken such things ill, offered prayers to God, saying: *Hear, O Lord, look, O Lord, and behold the words of Rapsaces, which the king of the Assyrians sent to reproach the living God.* And God promised them salvation. And indeed, the angel of the Lord went forth and slew in one night one hundred and eighty-five thousand from the camp of the Assyrians. When this had happened, the Assyrian was struck with an unbearable panic. And having heard the report that Sarsatha, king of the Ethiopians, had marched against his land with only a few who had been left behind, he went away a fugitive. This is what the prophetic word now interprets for us in riddles. For the God of all became a light to Israel, having ordained the law that has the power to enlighten. But this light, he says, which existed for Israel, will not be a light to the Assyrian armies, but will be for a destructive fire. D And that the God of all considers the Jerusalemites to be His own and consecrated people by the burning fire among
A the nations, He will teach all men everywhere. A And this is what is meant by, "He shall sanctify him in a burning fire." For the term "to be sanctified" does not always imply participation in all holiness, but rather signifies that which has been consecrated to the glory of God. Of such a kind is that which He says to Moses: "Sanctify unto me every firstborn that opens the womb, the males to the Lord." And "sanctify" in these places, he says, is for "consecrate." Therefore, he says, the God of all will sanctify Israel—that is, He will show him to be consecrated and set apart to Himself—in a burning fire, through the fire that has been kindled against the Assyrians. By fire here he signifies a sudden destruction. For had He not considered this people His own, He would not have kindled against the adversaries such a fire as also consumed, like hay or wood, the multitude of the Assyrians. B "On that day," he says—that is, at that time—"the mountains shall be extinguished, and the hills, and the forest, and it shall consume both soul and flesh." With hills, mountains, and forests, he beautifully compares the very hosts of the Assyrians and their leaders, and those who tower above others like hills or mountains. But these indeed shall be extinguished—that is, those who were formerly hot and terrible will, even against their will, grow cold. For this is what "they shall be extinguished" means. For death shall consume them, not merely destroying souls and bodies, for it is clear to everyone that souls did not perish together with the bodies; rather, by this he indicates the force of the wrath. But, he says, "there shall be one who flees, as one fleeing from a burning flame, and those who are left of them shall be a number, and a child shall write them." For very few indeed, as I said, C as if leaping away from a burning flame, barely escaped with the king. And he says they are so few in number that the mind of a child, being still an infant, can grasp and describe or measure them. For the tradition of the Hebrews holds that only ten remained, the number of those who, together with Rabsaces, reported to the king of the Assyrians what had occurred. These are the wages of his pride. This type is useful to us also. For if one wishes to escape the divine wrath and not be ensnared by the ills sent by God, let him take great heed not to fall into the diseases that are similar and equal to their perversity.
VERS. 20, 21. "And it shall be in that day, the remnant of Israel shall no longer trust, and those who have escaped of Jacob, in those who do them injury, but they shall trust in the Holy God of Israel D in truth. And the remnant of Jacob shall trust upon God the mighty."
Because the fire has been kindled against the army of the Assyrians, two things, he says, will fittingly come to pass and exist: for that proud and wicked one will, whether he wishes it or not, cease to lift up that so grievous and hateful eyebrow. For he will depart in fear, and broken and weakened beyond expectation. And he will understand through this very event, even if
he does not wish it perhaps, that he has become an instrument of divine wrath against sinners, and that he did not by any means overcome them by his own power. And this will happen to the Barbarian. A To those, however, from Israel, the miracle will result in benefit, and those who remain in Samaria—that is, in Israel—and indeed those in Jacob—that is, again, the two tribes that are in Jerusalem—will desist from their ancient error and their cold and foolish notions. For they will no longer be trusting in those who have done them injury. B For since the enemy has fallen, destroyed by the hand of an angel, they have accurately recognized the all-powerful right hand of Him who saves, and they will make Him their savior and redeemer, and they will place all their hope in Him, spurning those who have injured them. It is necessary to say who these are and in what way they have done injury. For the God of all things had saved those descended from the blood of Israel, standing before them and shielding them, and showing them to be stronger than those who opposed them. But since they turned toward resistance—and some fashioned golden calves, while others [turned] to Chamos and Beelphegor and offered worship to them, and they even worshipped the host of heaven—God from time to time delivered those who resisted C to the nations round about and dwelling near the Jews, I mean the Idumeans and Moabites and those from Elam, and sometimes to those far off, I mean the Assyrians and the Egyptians. When war therefore was falling upon them and being proclaimed throughout the whole region, how was it not better for those from Israel to make satisfaction to the offended God who is all-powerful, and by a change for the better to ward off the wrath? For it was necessary to remove from their midst the profane multitude of idols and to proclaim Him alone as savior and redeemer. But the reason for this was completely of little account to them. D For they were sending embassies, sometimes to the Egyptians, sometimes to the Assyrians, and were calling for help from them. Hence, I think, God was even more greatly provoked against them. Therefore they did injury to Israel and to Jacob: on the one hand the falsely-named gods, by calling down divine wrath upon them and making them trust in themselves; and on the other hand, those who were selling their useless aid to them for money and gifts. When the multitude of the warriors therefore was consumed in one night, being now, he says, confident in God, and having known by that very experience the all-powerful right hand of Him who saved them, they will not place their hope in those who injured them, but in Him who is the Holy One of Israel in truth. And it will be that they will no longer take courage in wood and stones, but rather they will place their defense in Him who has always been their helper and shield-bearer, a weapon and an unbreakable wall.
Verses 22, 23. *And if the people of Israel be as the sand of the sea, the remnant of them shall be saved. For the Lord, perfecting and cutting short the account in justice, because the Lord will make a finished account in all the world.*
That God counts as nothing those who have chosen to be disobedient and are much diseased in their stubbornness and intractability, yet saves [all] in mercy...
He shows us very clearly through these things. For the Assyrian came against the whole nation of the Jews; and his purpose was to spare no one, but to cut down the whole land root and branch, and to leave it devoid of men and empty of inhabitants. B And while it is true that he destroyed Samaria, he also captured with it countless cities of Judea; but God miraculously saved those who were in Jerusalem. What, then, is the rationale for this? Indeed, he says, because not all of Israel was defiled by impiety, but there were perchance some who were exceedingly grieved at those who acted impiously against God; therefore, a holy and most just decree was passed, bringing judgment only upon those who had sinned. And that this word is true, we shall see without difficulty, even from those things recorded by the prophet Ezekiel. For he said he saw certain ones of Israel worshipping the sun, and he heard God saying concerning them: “Hast thou seen, son of man, is it a light thing to the house of Israel to commit the iniquities which they have committed here? For they have filled the land with iniquity, and they have returned to provoke me to anger.” Then he says he saw a man wearing a long robe reaching to his feet and girded, to whom the God of all said: “Pass through the midst of Jerusalem, and set a mark upon the foreheads of the men who are groaning and suffering C over all the iniquities being done in the midst of it.” And to those who followed him, he said, while I was listening: “Go into the city after him, and strike, and let not your eyes spare, and have no pity. Slay to destruction the old man, and the young man, and the virgin, and infants and women. But approach not any one on whom the mark is.” Observe, then, how God seals with His own grace the pious and the genuine, who are sorely troubled and bewail the things for which others dare to offend Him. Therefore, he says, even if the multitude of the Israelites be numerous, so as to seem comparable to the sands upon the seashores, a remnant shall be saved. And this truly happened in the times of Hezekiah. For Samaria was destroyed, as I said, and very many cities of Judea were also taken. This has also taken place in the final times of the age, when the Only-Begotten shone upon us in the flesh. For then, indeed, did God make a word cut short in righteousness D throughout the whole world. For the law given through Moses comes through long detours, and indicates what is useful through a certain convoluted circuit, barely hinting through enigma and shadow at that which pertains to use and utility. But the saving and evangelical word for us is brief, and as it were cut short or abbreviated, possessing the truth naked, and making the way of life plain, not hindered by complexities, nor veiled by obscure proclamations. For the business of truth, as I said, is simple. Furthermore, a remnant of Israel has been saved, that is, those who by faith honored His appearing, while the other multitude turned away. For they acted with rage against the Savior and Lord of all Himself, just as they had formerly slaughtered the prophets, and those who were sent.
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Verses 24, 25. Therefore thus says the Lord Sabaoth: Do not fear, my people who dwell in Sion, the Assyrians, for with a rod He shall strike you. For I bring a blow upon you, that you may see the way of Egypt. For yet a little while, and the anger shall cease, and my wrath shall be against their counsel.
Since the God of all uses a holy judgment and a gentleness worthy of Himself, He saves His own, but delivers up those who have offended Him. “Do not fear,” He says, “my people who dwell in Sion, the Assyrians.” For while Rhapsaces reached Jerusalem, and besieged it, and threatened that he would burn and destroy everyone, he harmed them not at all. For he went away a fugitive, after his army collapsed beyond expectation and was destroyed in a single night; therefore, he killed with the sword those who dwelt in Sion. B But since he had once terrified them with his incursions and caused them some fear of suffering harm, he is seen almost as having raised a rod against them—and nothing more. “Do not, therefore,” He says, “be afraid of the Assyrians, for with a rod He shall strike you,” and He will inflict a blow that is brief, as if it were only for the sake of terror, with My permission that this also be done against you, “that you may see the way of Egypt”—that is, that you may learn how much you have harmed yourself by going away to Egypt and seeking help from there, while scorning God the author of salvation. C Now, when Ezechias was reigning, the Assyrian who besieged Jerusalem did not seek the help of the Egyptians. But Oseas, the son of Ela, is found to have done this while reigning over Israel. It is written thus in the fourth book of Kingdoms: “And Achaz slept with his fathers, and was buried in the city of David. And Ezechias his son reigned in his stead. In the twelfth year of Achaz king of Juda, Oseas son of Ela reigned in Samaria over Israel for nine years. And he did evil in the eyes of the Lord, but not as the kings of Israel who were before him. Against him went up Salmanasar, king of the Assyrians, and Oseas became his servant; and he rendered to him tribute. And the king of the Assyrians found injustice in Oseas, because he had sent messengers to Segor king of Egypt; and he did not bring tribute to the king of the Assyrians in that year. And the king of the Assyrians besieged him, and bound him in a house of custody, and went up to Samaria, and besieged it for three years.” D It should be known, moreover, that Achaz, the father of Ezechias, when the king of the Damascenes was making war upon him, sought for himself help from the Assyrians, at which God was very greatly offended. “I bring, therefore,” He says, “a blow upon you, that you may see the way of Egypt; but yet a little while, and the anger shall cease, and my wrath shall be against their counsel.” For they have perished, as I said, by the divine wrath. And when they had determined to capture Jerusalem itself, they went astray from their goal, and their scheme was made vain, God turning the outcome in every way against expectation.
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VERS. 26. *And God will raise up against them according to the plague of Midian, in the place of affliction, and his fury shall be in the way that is by the sea, into the way that is toward Egypt.*
They shall fall, he says, by an anger brought upon them from above and from God; and there will be no need of labor at all for the Israelites. For they will emerge victorious, not by the shooting of bows, not by the strength of hands, not by using military experience, but rather by the hand of God, smiting and consuming the proud people; B just as, indeed, it happened that the Midianites suffered. For those who were gathered in dense throngs and as a whole nation assaulted almost the entire land of the Jews, and causing them unbearable dread, they forced them to migrate unwillingly from cities and villages, so that they might sit timidly on the mountain tops. But God came to their rescue then too, and saved them in their peril by the hand of Gideon, who was equipped with a very small auxiliary force; and he, by night and in the darkness, by shattering pitchers, displaying torches, and blowing trumpets, threw the ranks of the adversaries into confusion. From which it finally happened to the Midianites that, with their ranks dispersed, God striking and crushing them, and not distinguishing between friend and kinsman and enemy in the night, they were mingled and clashed with one another, and raged against one another, and perished miserably by the hands of their own men. C Therefore, he says, it shall be brought about according to the plague of Midian in the place of affliction. And he names the “place of affliction” or time, during which these things happened to occur.
But that God would all but lead the fury of the barbarian astray and turn it toward others, he indicates by saying: *And his fury shall be in the way that is by the sea, into the way that is toward Egypt.* For the king of the Assyrians, Tiglath-Pileser (this is the one who had conquered Samaria by force), imposed tribute on its inhabitants and exacted taxes from those who would reign in Israel in succeeding times. When matters had come to this, and Hoshea son of Elah had taken over Samaria, he did not send to the king of the Assyrians—as it is written—and when he understood that he was greatly offended, he hired a force of Egyptians for support, if the one who had imposed tribute and taxes wished to arm himself against them by right of war. Those who were then ruling the Egyptians promised him this very willingly. But the Assyrian, offended by these things, prepared an expedition with his whole army against the Egyptians, accusing their rulers of this crime, that Hoshea had recoiled and shaken off his yoke, having seized the pretext of insolence because they had promised support. D That God, therefore, will turn the fury of the barbarian, as I have just said, toward others, he has signified by saying: *And his fury shall be in the way that is by the sea, into the way that is toward Egypt.* For Jerusalem is adjacent to the sea, and they call the road leading to the land of the Egyptians—and indeed, to the part near the sea—the road by the sea even to this day.
A Ver. 27. *And it shall be in that day, his fear shall be taken from thee, and his yoke from thy shoulder, and the yoke shall be destroyed from your shoulders.*
I said that the Assyrian, after having conquered, had imposed tributes upon those of Israel and wished to subject to his own scepter the people dedicated in a special way to the all-holy God, and for this reason had armed himself against the Egyptians. What then, he says, does this mean? Will he, having conquered the Egyptians, again put his own yoke upon those who have always kept their necks free and have acknowledged only the rule under God? By no means, he says. For *in that time his fear shall be taken from thee, and his yoke from thy shoulder.* For since that people, which was superior to numbering, had fallen and perished in one night, when the angel destroyed them, had not every fear been taken away? Or how was the yoke upon every B shoulder not only shaken off, but furthermore also destroyed—that is to say, had it not entirely perished? He seeks only to be saved and to run home, and no longer lifts up his first brow against Judea. For he was intending, as I said, to place it under the yokes of the Jews. But his hope was frustrated, and the outcome has turned out to be the exact opposite of what he expected. For it was saved sufficiently, not by being conquered by weapons, but rather by divine will and the hand of the angel, and that in an admirable way. For in order that it may appear that God knows all things, and that He has before His eyes, as God, the end of events even if they have not yet come to pass, He most manifesty and clearly declares the manner of his flight, the places and the lodgings, and that he will fill very many of the cities of Judea with fear, although the wretch will have fled C as a fugitive. For he says, *He will come to the city of Ai, and he will pass over to Mageddo.* These are the names of cities and villages, or rather, of places. *And in Machmas he shall put his baggage.* For the Hebrews say that the Assyrian, having arrived at Machmas, left behind all his baggage there, fearing the attack of the Israelites, since he thought they would rush out to pursue them. Then he says:
Ver. 29. *And he shall pass over the valley, and shall come to Ai. Fear shall take hold of Rama, the city of Saul. The daughter of Gallim shall flee; it shall be heard in Anathoth; Madebena is struck with astonishment, and the inhabitants of Gibbir.*
The tradition of the Hebrews has something to this effect. For they say that only [ten] survivors returned to him from Jerusalem and reported what had happened. Then he was led back to his D own country with very few, and he threw into turmoil all the villages and cities, and his passage, as if in flight and cowardice, was made intolerable. But wherever God assists and wishes to save, there is nothing that causes sorrow; rather, every hand of those who fight will grow weak, and their strength, and their experience of war, and their art of tactics will come to nothing.
Ver. 32. *Be comforted today in the way, so that it may remain in the hand. Be comforted, O mountain daughter of Sion, and the hills that are in Jerusalem.*
Since the structure of the prayer has been set in order, it is necessary to introduce an explanation of the meaning. O therefore, he says, you hills—this is meant...