Commentary on Isaiah 1.3.21–1.4.6

When all these things have happened, he says, the Lord Sabaoth will be exalted in that day, that is, at that time when what was foretold concerning them runs its course to the end. And the Lord Sabaoth alone is exalted in judgment and in righteousness, as having punished with an upright and holy verdict the boastful people, disobedient and pleasure-loving. We must, then, refuse luxuries, and let us be eager to put as far from us as possible the useless, or rather the most abominable, indulgences of the flesh, so that insatiable Hades may not revel over us too. For we remember the Saviour saying, “Woe to you who are rich, for you have received your consolation.” And again: “Blessed are you who mourn now, for you will laugh.” For the toil will end in refreshment, and the end of good sweat will procure for us a delight that lasts for ever. “For he who sows to the flesh will from the flesh reap corruption,” as it is written, “and he who sows to the Spirit will from the Spirit reap eternal life.”

“And those who were plundered will be fed like bulls, and lambs will eat the waste places of those who were taken away.”

While the land of the Jews still stood and was at the height of its prosperity, the neighbouring nations made war on those who were Israel by blood. But since it was the God of all who fought alongside Israel, it so prevailed over its opponents that it conquered without a battle, terrified all, plundered their countries, ravaged their cities, and carried off the property of others with full authority. But since they acted impiously toward Christ, and were given over to the Roman armies for destruction and plunder, their cities were burned and all they had was plundered by the conquerors. Then, when the Roman army [had withdrawn, the neighbouring nations,] searching the cities and houses, gathered up what was left and carried it off to their own countries. And the God of all hints at something of this kind to us when he says through the voice of a prophet: “Glean the remnant of Israel thoroughly, as a vine; turn back, like the grape-gatherer to his basket.” So, that it will not suffice for them to suffer only what came from the Roman army, but there will be added also what comes from the cruelty of the neighbouring enemies, he foretells, saying: “And those who were plundered will be fed like bulls.” For those who of old were readily plundered by them, he says, because God helped Israel, will graze over their land like bulls, that is, fierce and haughty, and with a resistance that cannot be fought. “And the waste places of those” [who were taken away], he says, that is, of those who were besieged; the waste places, then, he says, [lambs will eat], that is, again, those of the nations. And since he has again spoken to us as of bulls, let us understand the very strong as calves, and those who are not so, but fall short in lesser strength, we call lambs. So too the wicked and unclean powers will graze upon the heart of each of the careless, like calves and lambs. And their food is the love of pleasure and the inclination of a mind that looks toward wrongdoing.

“Woe to those who draw sins to themselves as with a long rope, and lawless deeds as with the strap of a heifer’s yoke; who say: ‘Let what he will do draw near quickly, 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 by gentleness, spoke to those of old through the holy prophets the things by which they might reasonably turn to what is better: let go of what is worse, cease from wickedness and sin, live on rather in virtue, and choose to do the good. For this reason he at one time set before them the rewards prepared for the saints, at another described the kinds of punishment fitting for lovers of sin, so as to drive them from every side toward what is profitable. But there was no way that could turn back the Jews. For having bent toward love of gain and luxury, and being already sick with the utmost madness against God, they assailed the holy prophets terribly. Some, utterly disbelieving what was spoken through them, said: “Speak to us other things, and announce to us another deception”; others, all but accusing the forbearance of the divine nature, laughing at one another, as is likely, said: “The days are far off; every vision has perished.” And indeed God said somewhere to the blessed Ezekiel: “Son of man, behold, the house of Israel, the embittering house, say: ‘The vision that this man sees is for many days, and he prophesies for distant times.’ Therefore say to them: Thus says Adonai the Lord: None of my words that I speak shall be prolonged any more; for I will speak a word and do it, says Adonai the Lord.” Others again, all but despairing of their own salvation and life, grew bold against the wrath and said: “Let the time of war come quickly; those who wish to ravage us will not find us unmanly or timid. We too are experienced in war and know tactics well.” Those who thought this he rightly calls wretched, and says: “Woe to those who draw sins as with a long rope, and lawless deeds as with the strap of a heifer’s yoke.” By sins and lawless deeds he here means the penalties for sins, that is, the punishments, which were still far off and not yet near, because God still wished to be forbearing, but which were in a way being drawn on by them, because they wished to fall even into the motions of divine … wrath. For my part I think that … it would be most fitting and true for us to say to each of such people: “Or do you despise the riches of his kindness and forbearance and patience, not knowing that God’s kindness leads you to repentance? But by your hardness and unrepentant heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgement of God.” For, as I said, they themselves draw the time of punishment upon themselves, perhaps growing impatient because he delays to punish them and does not lay penalties without restraint on those who do wrong. They draw, then, sins as with a long rope, and lawless deeds as with the strap of a heifer’s yoke. For just as those who put heifers, that is, oxen, under yokes draw them … sometimes with much force, and bind them to labours, … in the same way, I think, those men too … said: “Let what he will do draw near quickly, that we may see; and let the counsel of the Holy One of Israel come, that we may know.” Those who say this and think so another of the holy prophets also calls wretched, saying: “Woe to those who desire the day of the Lord; and it is darkness and not light, and gloom that has no brightness.” We must, then, when we learn that God has been grieved, repent at once and rather appease him with unceasing prayers, not provoke him further once he is moved, nor despise him when he threatens; for he is long-suffering and rich in mercy, taking away lawless deeds and

passing over injustices; and sometimes at small tears of those who have sinned [he turns] to his own most beloved gentleness. …

“[Woe to those who call evil good and good] evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. Woe to those who are wise in themselves and knowledgeable in their own sight.”

By these words too he convicts as utterly senseless those who draw sins as with a long rope. For when they ought to have counted the duty of repenting worthy of all praise, and by every kind of reasonableness to free themselves from the wrath that hung over them, and with fasts to plead their cause before the God who rules all, who had been grieved, they have become disreputable money-changers, honouring what is more shameful and treating as counterfeit what is incomparably better and most profitable for their salvation. The “woe,” then, fits those who think so. For, unholy and senseless, they have become judges against themselves. Saying that evil is good, they reckon darkness light, and the bitter sweet: they chose to suffer the calamities of war, although they could easily have got clear of the evil; and having thrust away the very enlightenment that comes through Christ, they have remained in darkness. And what does the prophet say? “While they waited for light, darkness came to them; waiting for brightness, they walked in gloom.” They came to such ill counsel and savagery of mind that, though the gentleness of God and the sweet hope that comes from it lay before them to enjoy, they chose instead the bitterness of being punished and to be worn down by such terrible evils. He says they suffered this because they became wise in themselves and knowledgeable in their own sight. True it is, in the words of the writer of Proverbs, that “unexamined wisdom goes astray.” Burdensome and harmful is the love of self-display in those accustomed to it, and assigning to one's own judgement alone the claim to know what is profitable. So too sacred Scripture says: “The conceited and contemptuous man, a braggart, will accomplish nothing at all.” Having this sickness in mind and heart, the leaders of the Jews did not receive the counsels of the Saviour. For they were, they were knowledgeable, not before the Lord, but in their own sight, raising their brows and thinking great things of their knowledge of the divine laws, yet knowing nothing at all. For they were blind guides of the blind, in the Saviour’s own words.

“Woe to the strong among you who drink wine, and the mighty who mix strong drink; who justify the ungodly for bribes, and take away the right of the righteous.”

Those of the synagogue of the Jews who were more prominent and of better repute, who had pre-eminence over the rest in knowledge of the divine laws and gave judgements among them, were gravely accused of stretching out an insatiable hand to bribery and readily selling their vote to those who wished to wrong their brothers, although the law says plainly: “Judge righteous judgement.” That what I say is true the prophet Habakkuk will confirm, saying: “How long, Lord, shall I cry out, and you will not hear? Shall I shout to you when I am wronged, and you will not save? Why did you show me toils and troubles, to look on misery and ungodliness? Judgement has come against me, and the judge takes [bribes]. Therefore the law is scattered, and judgement is not carried through to the end, because the ungodly overpowers the righteous. For this reason judgement will go forth perverted.” And the divine Isaiah himself also says somewhere to Jerusalem, that is, Zion: “Your rulers are disobedient, companions of thieves, loving bribes, pursuing rewards, not judging for orphans, and not attending to the widow’s case.” They did these things overcome by shameful gains, and perhaps collecting contributions unholily for drinking-bouts and luxuries, and gathering them from injustices.

… them through the voice of a prophet, saying: “And [binding] garments [to] the altar, and wine from extortions they drank in the house of their God.” Woe then, he says, to the prominent and powerful, who mix strong drink elaborately, who love drinking and are fond of drunkenness, who take away the right of the righteous, that is, who condemn the one who has been wronged and award a just verdict to those used to grasping. And this, I think, is what it is to say openly that evil is good and good evil, and darkness light and light darkness. … “The mighty will be mightily examined,” and from him to whom they entrusted much they will demand much more, in the Saviour’s words. For punishment will not be the same for those who lead and for those under their hand. The latter may sometimes plead that they did not know the will of their lord; the former, though they knew it well and exactly, did not do it. For this reason they rightly undergo a heavier judgement from the one who punishes.

“Therefore, as stubble will be burned by a coal of fire and consumed by a flame let loose, their root will be like dust, and their blossom will go up like powder.”

Since they themselves, he says, drew it upon themselves … were not right judges of affairs, finding fault with the good and praising the evil, and were wise in themselves and knowledgeable in their own sight, and looking to things still more shameful than these, justified the ungodly for bribes and took away the right of the righteous: for all these reasons they will be food for fire like easily kindled material and like stubble, and flames let loose will consume them, so that the fruits that come from them are destroyed together with the roots, that is, the offspring perish with those who bore them, and [go up] like dust or powder. By a flame let loose he means a most violent flame, one quenched by no one. For fire sometimes falls on crops or vineyards, but it is not let loose when many come to help and do not allow it to advance or to spread over the fields unhindered. But when no one takes trouble, that is, checks the further course of the flame, then indeed it is let loose and free, unbridled toward anything that lies near. Since, then, when the all-powerful God brought them under the calamities of war and punished them by a holy verdict, there was no one at all to help, he quite fittingly calls the wrath a flame let loose. For as the blessed Moses says: “Our God is a consuming fire”; and “if he shuts against a man, who will open?” Knowing this, the divine David sings: “You are fearsome, and who will stand against you because of your wrath?” We must, then, with all our strength beg off the wrath; for it is a fearsome thing and hard to escape. Indeed we have been taught to say in our prayers: “Lord, do not rebuke me in your anger, nor discipline me in your wrath.” For it is not, it is not, being disciplined that is hard; what is burdensome and unbearable is that this be done to us in anger and wrath. So the prophet too said: “Discipline us, Lord, but with judgement and not in wrath, that you may not make us few.”

… for they did not want the law of the Lord Sabaoth, but provoked the oracle of the Holy One of Israel. And the Lord Sabaoth was enraged with anger against his people, and laid his hand on them [and struck them] …, and their carcasses became like dung in the road.”

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 was the measuring line made, false is the scribe; the wise are put to shame, they are terrified and taken. What wisdom is in them? For they have rejected the word of the Lord.” For they by no means accepted the gospel preaching; but neither did they honour the very law given through Moses. For as Christ himself said: “If you believed Moses, you would believe me; for he wrote about me.” They have offended, then, on both counts, and the wretches rejected … the word of God, neither receiving as true the predictions made through the law, nor yet … God said concerning them through the voice of Jeremiah: “To whom shall I speak and bear witness, and he will hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the word of the Lord has become a reproach to them; they will not wish to hear it.” For they reproached the word of Christ, saying to those who listened to him: “He has a demon and is mad; why do you listen to him?” Since, then, they did not want the law of the Lord Sabaoth, but also provoked the oracle of the Holy One of Israel, that is, of Christ, he was enraged, he says, with anger, and struck them, and the mountains were provoked. And what mountains does he mean here? Plainly the governments of the Romans, because of their conspicuous glory and their being raised high in dignities. And from the provoking of the mountains their carcasses became like dung, that is, those killed in the war, scattered everywhere and perhaps lying in heaps and filling their whole country. And in another way [this is said] against those who by their disobedience provoke God, the Saviour of all. For the spiritual mountains are provoked, that is, rulers and authorities and the world-rulers of this darkness. When this happens it is wholly necessary somehow to undergo the death of the soul … for [while we have the help] of the all-powerful God, even if the mountains are provoked against us, they count for nothing. For it is written: “The angel of the Lord will encamp around those who fear him, and will deliver them.” But when he withdraws his hand and no longer consents to save, then we shall lie down and be like dung under the feet of our enemies.

“For all these things his wrath has not turned away, but his hand is still raised. Therefore he will raise a signal among the nations that are far off, and will whistle for them from the end of the earth; and behold, they come swiftly, lightly. They will not hunger nor grow weary, [nor slumber nor sleep,] nor will they loose their belts from their loins, nor will the straps of their [sandals] be broken;

… their arrows are sharp, and their bows bent. The hooves of their horses were reckoned as solid rock; the wheels of their chariots like a storm. They rush on like lions, and have stood by like a lion's whelp. He will seize, and there will be none to deliver. And he will roar over them in that day like the sound of a surging sea; and they will look to the land, and behold, harsh darkness in their perplexity.”

That the measure of the wrath against them will not stop at this, from the one who judges justly, but will go even further, the present passage will make clear. … and, caught in the calamities of war, the wretches remained turned away from God and were not out of the wrath. This, I think, is what he means by saying, “His hand is still raised,” that is, striking those who have sinned. For the hand of one who strikes is always somehow raised on high. Then he shows what or how great the provocation of the mountains will be, and who will serve their anger, and with what courage and daring, and with what cruelty toward men beyond the usual they will come, saying: “Therefore he will raise a signal among the nations that are far off.” For those who laid the country of the Jews waste and burned Jerusalem and all the cities of the Jews were not neighbours and borderers of their land, but came from countries far off … and rather perhaps beyond number. And a signal will be given, he says, as in a time of war and battle. For it is the custom of generals, when they are about to arm the multitude under their command for battle, [to raise a standard] on high. The prophet Isaiah also mentions these, saying: “It will be left like a mast on a mountain, and like one carrying a standard on a hill.” For setting up masts on … they hang things from them to which the fighting men look, and so see what the general has decided. He raises, then, the signal, he says, and will whistle for them. This too he takes, again, from the practice with bees. For beekeepers are in the habit of whistling to them, and so of bringing them out from the hives to flowers and grasses, and of bringing them back from the fields and making them settle at home. He will whistle, then, he says. And they will arrive winged and light, caring little about hunger, not afraid of labours, sleepless and most lightly girded, equipped for battle, riding on tireless horses, rushing like a storm, and at the same time destroying and devouring like wild beasts. They will be so hard to face and so terrible that they can win without a battle, since no one comes out against them or is able to give help. At that time there will be lamentation and a mingled cry, so that some will think that nothing else than the roar of the sea is spread over the country of the Jews. There will also be harsh darkness, not at all what is understood as in a mist or at night, but rather that which comes from terrors and perplexity. For the very grievous … of evils darkens the mind. The God of all, then, benefits us in every way. For he does not make his predictions of what will come in vain, and he describes exactly the greatness of the evils, so that, since we are often unteachable and have made nothing of the word that calls us to change of mind, at least, shrinking in fear from falling under such terrible penalties, we may … the divine … wicked things, and carry our heart over to choosing the good for the rest of our life.

“And it came to pass in the year in which King Uzziah died, I saw the Lord Sabaoth sitting on a throne, high and lifted up; and the house was full of his glory. And seraphim stood around him; six wings to the one and six wings to the one. And with two they covered the face, and with two they covered the feet, and with two they flew. And they cried one to the other and said: Holy, holy, holy, Lord Sabaoth; all the earth is full of his glory.”

The blessed prophets did not perhaps receive the revelations of visions from God one after another, nor without intervals, but rather in turn, as seemed good to the Master, and at times when he who reveals deep and hidden things and knows what is concealed wished to do this. For after this there is light, as it is written. While Uzziah, also called Azariah, was still living and administering the throne of the kingdom in Jerusalem, the blessed prophet Isaiah made the discourses on the things already past. For Uzziah, also called Azariah, was among those most devoted to God; for he is said to have done what was right in the eyes of God. Yet he did not keep the glory of his piety fair and blameless to the end. For having prevailed through God over the neighbouring nations, and having done very many admirable things against them, he became drunk with his good fortune and slid into arrogance. For he reached such a state of mind as to seize the sacred ministry and to come, self-appointed, to serve as priest to God. For entering the divine temple, he wished to offer the sacrifices to God not through the mediation of the Levites, that is, of the priests; but leaping up to the divine altar itself, he sought to burn incense contrary to custom and the law. And he was rebuked by the priestly tribe as one doing unholy things and attempting to annul the law. But since [he thought] it fitting for those of royal rank to act as priests, and made nothing of the counsels of the priests, he was immediately rebuked by God … of the disease. I think that for an exact knowledge of what has been said, the divine oracles written about him should be set out. They are as follows: “In the twentieth … year … Azariah son of Amaziah king of Judah [began to reign] … and two years he reigned in Jerusalem, and his mother's name was Chalia of Jerusalem. And he did what was pious in the eyes of the Lord, according to all that Amaziah his father had done. Only he did not remove the high places; the people still sacrificed and burned incense on the high places. And the Lord touched the king, and he was a leper until the day of his death.” This is in the Kingdoms. And in the Chronicles, as I said: “And when he became strong,” it says, “his heart was lifted up to his destruction. And he sinned against the Lord his God, and went into the temple of the Lord to burn incense on the altar of incense. And Azariah the priest went in after him, and with him eighty priests of the Lord, sons of [power; and they stood against King Uzziah and said] to him: It is not for you, Uzziah, to burn incense to the Lord, but for us the priests, the sons of Aaron, who are consecrated, to burn incense. Go out of the sanctuary, for you have departed from the Lord; and this will not be to your glory from the Lord God. And Uzziah was enraged; and in his hand was the censer to burn incense in the temple; and when he was enraged with the priests, the leprosy rose on 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 leprous on his forehead. And they hurried him out from there, for he himself also hastened to go out, because the Lord had rebuked him.” And since the law given through Moses commands … [that] the leper [be] unclean, and defiles and declares sharer in the leper's uncleanness anyone who is with him, and Uzziah lived in Jerusalem, all but defiling the whole of Jerusalem by this, the Master kept silence, not dishonouring the holy prophets but rather showing those who lived with the unclean, contrary to what the lawgiver had decided, to be unworthy of his admonition. For so he says somewhere also …