Commentary on Isaiah 2.5.15–2.5.23

“Behold, the Lord is destroying the world, and will lay it waste, and will uncover its face, and will scatter those who dwell in it.”

I said before that Jerusalem was sacked, and the other cities of Judaea were ravaged along with it. And the surrounding and neighbouring nations smiled at her lying fallen, and, all but shaking their heads at her and laughing broadly, said that God had been defeated by the hand of the Assyrians; just as Rabshakeh too, full of Persian arrogance, said to those sitting on the wall: “Do not let Hezekiah deceive you, saying, God will deliver Jerusalem out of my hand.” Since, then, together with those from Babylon the other nations also mocked the glory of God, saying that the one who had presided over them of old had not been able to save them, for this reason, very reasonably, … for their offences and their … they too were handed over to the Babylonians for desolation. And the word of the prophecy has related to us the vision against each of the nations. For the foreigners and Moabites, the Damascenes and Egyptians, and also those from the desert, the Azotians and Idumaeans, and besides these Tyre, and last Babylon too, fell under the blows of the divine wrath; and the whole land of the Chaldeans was laid waste like the others, when Cyrus, son of Cambyses and Mandane, raised up Assyrians and Medes against it. The blessed prophet, then, having related in what precedes what was brought from the divine wrath upon each of the nations named, here all but makes a summing-up of the whole discourse, and calls the ruin that came upon many nations a ruin of the world. For this reason he says: “Behold, the Lord is destroying the world, and will lay it waste, and will uncover its face.” For not one or two cities but lands and nations were destroyed, in the ways already described. He will destroy, then, he says, and lay waste the world, and will uncover its face. For so long as the God of all is forbearing and puts off the penalties, the life of the ungodly somehow escapes notice, and the face, that is, the appearance, of each one's life is as it were hidden. But when he brings on the wrath and the [penalty] fitting for each, … the face of those being punished. For the manner of their folly shows what sort of people they are and have been, if indeed it is true that God will render to each according to his works. I think it necessary to say this too. Since the prophet named the world, and said that it would be destroyed and also come to desolation, some hold that the prophet's word passes from a partial indignation to one universal and against all; and indeed they say that he clearly foretells what will befall the world at the time of the consummation. We must, then, following their thoughts as well, choose to give a twofold explanation of each of the things said.

He says, then, that the world will be destroyed and [laid waste], plainly when the deeds of each, whether good or bad, are made manifest; and he will scatter those who dwell in it. And if the force of the thought is carried to the nations, you will understand that when the lands named were brought to desolation, those who dwelt in them were partly scattered, and partly [were led] captive, … leaving, moved away to other lands. But if it refers to the universal judgment, the scattering of those who dwell on the earth would signify their being divided; and the Saviour will teach this clearly, saying: “When the Son of Man sits on the throne of his glory, he will set the sheep on his right and the goats on his left.” So instead of “he will divide,” or “separate,” those who dwell on the earth, he has put “he will scatter.”

“[And the people shall be as the priest, and the servant as his] master, and the maidservant as her mistress; the buyer shall be as the seller, and the lender as the borrower, and the debtor as the one to whom he owes. With destruction shall the earth be destroyed, and with plundering the earth; for the mouth of the Lord has spoken these things.”

While peace prevails, it is altogether necessary that cities and lands be governed by fitting laws, both divine and human, that the ranks of dignity and pre-eminence be preserved, and that wealth stay secure for the rich and freedom for the free. But if the ranks of the enemy burst in, and a city, or perhaps a land, becomes the work of barbarian cruelty, there will be confusion of affairs, and nothing in order any longer. For the honour of priests is gone, and servant and master, maidservant and mistress, buyer and seller, lender and borrower, debtor and the one to whom he owes, are in equal rank; and by these are signified the rich and the poor. For destruction and plundering, that is, pillage and spoil, come upon all in equal measure. The prophet seals what was said as true by adding, “for the mouth of the Lord has spoken these things.” And who would not dare to say that at the divine judgment seat too the judgment shows no partiality? For pre-eminence of rank will save no one unless he has the good fruits of a lawful life; and wealth will in no way profit those who have had it, but in such an order as this too we shall all stand before the Judge alike, whether small or great, rich or poor. For there is no partiality with God. Something of this sort is written in Job too: “Small and great are there, and the servant does not fear his master.”

“The earth mourned, and the world was destroyed; the lofty ones of the earth mourned; and the earth acted lawlessly because of those who dwell in it.”

Those who mourn always somehow have a gloomy look; their eyes and cheeks are full of dejection, and their brow grows pale; for grief over the dead burns a man's heart like fire. One may see a city suffering something of this sort, or a land and country seized by barbarians; for everything becomes gloomy when those in it have been consumed by swords, houses burned, and the harms of war suffered. So you will understand that the earth mourned; and when it suffers such things, the lofty in it, that is, the more prominent, must suffer too. For these especially, deprived of honour and wealth and the other things that usually attend the glorious, bear a heavier grief among those who have suffered. And he says that the earth acted lawlessly because of those who dwell in it. For a city is often called lawless, and so too a land, though the senseless earth does not know how to act lawlessly; it receives this verdict from the wickedness of its inhabitants. You will take the word again in a general sense too. For if, as one of the holy disciples says, the earth and the works in it will all be burned up at the time of the consummation, the face of the earth will be gloomy, like those in mourning. And as a lawless earth, that is, as having served the lawless, it is burned. “For we wait for new heavens and a new earth and his promises,” as it is written; and Paul too writes that the creation itself will be set free from the slavery of corruption into the freedom of the glory of the children of God.

“Because they transgressed the law, and changed the ordinances, an everlasting covenant. Therefore a curse will devour the earth, because those who dwell in it have sinned.”

The word of the prophecy returns again to precision. For so that no one may think that the God of all brings penalties on some without cause, he joins the causes to the blows of his wrath, and … of those being punished. [The earth mourns], then, for what cause? Because they transgressed the law and broke an everlasting covenant. For this reason, he says, the earth will also be accursed; for those who dwell in it have offended. The prophet seems again, since the land of the Jews too paid the penalty together with the other cities or lands (for, as I said, the land of those under the law was sacked), … [they transgressed] the law, he says, those of Israel counting it of no account, and turning as it were to another … of men. But since we are giving the explanation of the thoughts in a general sense, we say that the God of all created man in the beginning and engraved on him a natural law, training him toward the knowledge of evil and good. And this, I think, is what was said through the voice of John about the

only-begotten Son of God: “He was the true light, which enlightens every man coming into the world.” And we understand this to have happened in the last times too, I mean those of his coming; for it is written: “In those days, says the Lord, I will put my laws into their mind, and write them on their hearts.” This [law, given for] the knowledge of good and evil, those on the earth transgressed, and changed the ordinances. For though created for good works, they turned to love of the flesh and an earthly mind. For this reason the earth also became accursed; for those who dwell in it offended the Creator through very many sins.

“Therefore those who dwell on the earth shall be poor, and few men shall be left.”

Since, he says, the earth has become accursed, because very great lawlessness came to be in it, for this reason those burdened with unexpected poverty will barely be saved; for they will be left few and easily counted. This much, then, as regards the letter and what is evident in the history. But with regard to the more inward sense we say again that those who come before the divine judgment seat will in every way be [poor] in many things, in want of the good things from above, and stripped of the hope prepared for the saints; for they will go down to Hades to be punished. And few will be left, that is, those who pleased God by righteousness and have the wealth that comes from good and noble deeds; and these are easily counted, according to the Saviour's saying: “Many are called, but few are chosen.”

“The wine shall mourn, the vine shall mourn, all who are glad of soul; the gladness of drums has ceased, arrogance has ceased …; they were ashamed, they did not drink wine; the strong drink became bitter to those who drink it. Every city was made desolate …; [wail] for the wine everywhere; all the gladness of the earth has ceased; and cities shall be left desolate, and houses forsaken shall perish.”

The God of all often accused those of the blood of Israel of having offended unbearably, and of having known beforehand that they would be punished, yet not choosing to ward off the wrath by the labours of repentance. For he said: “And the Lord of hosts called on that day for weeping and beating of breasts, and shaving, and girding with sackcloth; but they made [merriment], sacrificing sheep, so as to eat meat and drink wine, saying, ‘Let us eat and drink, for tomorrow we die.’” And through another prophet he says: “Those who sleep on beds of ivory and wanton on their couches, who eat kids from the flocks and suckling calves from the midst of the herds, who drink strained wine and anoint themselves with the finest ointments, and suffered nothing over the ruin of Joseph.” Since, then, they lived in luxury at such a time, when they ought to have wet their cheeks with unrestrained tears and asked forgiveness for their sins, the harms of war were justly brought upon them; and those who once lived in luxury fell unexpectedly into calamities. The vine has mourned: not the plant itself, but those who drink its fruit; those who were once glad of soul, he says, will lament, and wailing will rather be their occupation. For the gladness of drums has ceased, the arrogance and wealth of the ungodly have ceased. By arrogance he means excessive haughtiness, that is, boastfulness. And the things that come from wealth also come to an end, he says, and the sound of the lyre; the strong drink is bitter to those who once lived in luxury, and cities and houses have become desolate.

For all the gladness of the earth has ceased. And if one should reason about it with reference to the consummation of the age, when the time of judgment will be, he will say again that all the luxury of those in the world will pass away, and there will rather be groaning and gnashing of teeth for those who go down to Hades; wealth will profit nothing those who have had it, all luxury will be idle, and bodily things will cease, or rather … to the Judge of all. For, as the most wise Paul writes, we must all be made manifest before the judgment seat of Christ, so that each may receive what was done through the body, according to what he has done, whether good …

“As when one gleans an olive tree, so they shall glean them; and if the vintage ceases, [these shall cry aloud with their voice].”

He shows again, as from examples before one's eyes and most evident, the harshness of the enemies, how they let no one escape a share in the cruelty they possess. For those who seek the fruit of olive trees look over the plant with a sharp eye; and if anything falls anywhere, they snatch it up eagerly, and down to a single one …; the enemies, destroying with utter ruin, even if the vintage ceases, “these will cry aloud with their voice.” He takes this too from the custom regularly practised at the completion of the vintage. For the grape-gatherers, when they come to the end of their labours, shout for joy, and composing some rustic song, depart from the fields. When, then, he says, … none at all is left, then, as though the [vintage] had ceased, … exulting over those who lie fallen and have perished. Looking again to the more inward sense we say that at the time of judgment none of those who have lived impiously will be able to escape notice. But those who have lived and conducted their lives rightly and lawfully will go to the dwellings above, while the profane and wicked will be food for the all-devouring fire. Precise, then, he says, will be the gathering of such people; and the Saviour himself will teach this, saying: “The kingdom of heaven is like a net thrown into the sea and gathering of every kind; when it was full, they drew it up, and sitting down on the shore they gathered …” Precise, then, he says, will be the search for the impious, and none at all of those who have lived so will be left; for he who knows hearts and reins will hand them all over to the angels appointed for this.

“But those left on the earth shall be glad together with the glory of the Lord.”

Having said that the inspection of those caught in sins will be precise, so that no one can escape notice, he does not let the godly and God-loving man be crushed by the fears this brings. For even if it is said that the effects of wrath go against all, the God of all nevertheless does not destroy the righteous with the ungodly. And he teaches this, saying through the voice of Ezekiel: “Son of man, the land on which I bring a judgment of blood, even if Noah and Daniel and Job are in its midst, they shall be saved by their righteousness, but the land shall be for destruction.” And elsewhere the same prophet tells us that he saw a man clothed in a long robe and having a girdle, and six men coming after him, and each, he says, had his axe in his hand; and he said: “Go into the city after him, and strike, and do not spare, and do not pity the old man, the young man; and slay infants and women to blot them out; but do not come near any on whom is the sign; and begin from my holy places.” And since I think the prophet's words should not be left unexamined, come, let us say why, when Noah and Job had already died, and perhaps Daniel himself too, he says that they will be saved by their own righteousness, though all the rest of the land, against which the sentence of death is pronounced, is destroyed. He seems, then, to liken to Noah those who please God through faith in him; to Daniel the wise and discerning; and to Job again those who please him through endurance, that is, plainly, endurance in everything praiseworthy. When the wrath, then, he says, consumes those on the earth, not that of the Jews only but also that of the nations, those left, who by the just judgment of God, who weighs all our affairs, escaped destruction, will be glad together with the ineffable glory of him who presides over the saints and walls about the godly man with his sparing and grace. To what has been said we will add this too. At the time of the consummation of the present age, … will be sent down to Hades … who have become lovers of …. But those left, that is, the righteous, will be glad together with the glory of the Lord; for they will be with Christ, who is the glory of God the Father. For he himself said: “I glorified you on the earth, having finished the work which you gave me to do.” And indeed God the Father himself says somewhere to the blessed Moses: “As I live, and as my name lives, the whole earth shall be filled with the glory of the Lord.” For all things have been filled …

“But the water of the sea shall be troubled. Therefore the glory of the Lord shall be in the islands of the sea; the name of the Lord shall be glorious.”

By “water” and “sea” he names enigmatically the multitude of the nations; for the holy prophets are accustomed to do this. Indeed the blessed David says about the earth and those in it: “This is the sea, great and wide; there are creeping things without number, small creatures with great; there the ships go to and fro; this dragon, which you formed to sport with it.” And we surely do not say that his discourse was about the creatures that swim in the sea, nor did he wish to indicate the different kinds of fishes; nor do we say that some bodily and perceptible dragon lives in the waters of the sea. Rather, as I said, by these words he shows us the turmoil of this life and the storm-tossed life of those in it; and moreover the dragon, that is, Satan, who goes about all men and roams our world, plotting against the souls of the saints. By the water of the sea, then, he names the multitude of the nations, and by islands perhaps the cities. And indeed he says that all who are in them will be troubled, when the divine wrath leaps upon them. But he says that the glory of Christ will be in all of them in a certain way. For they will recognize that it was by the divine nods that they were sacked and perished, and by him who can do all things … to desolation. And they will altogether condemn their own gods, who in no way came to their help. And this was nothing else than the glory of the Lord being raised to a great height. He seems from here on to make mention of the mystery of Christ and of the salvation that would come through him. For those left on the earth, he says, will be glad together with the glory of the Lord. “For we have been saved, not by works of righteousness that we have done, but according to his great mercy,” and not as justified through the shadow in the law. For the law does not justify us at all, but rather the grace given through holy baptism will set us free from offences, and the … of what is to come. For we expect to be with Christ himself, who is the glory of the Father, as I said just now. And since the word of the holy apostles has passed from one end of the earth under heaven to the other, removing the nations from the error of many gods and bringing them to the grace that comes through Christ, he says that the water of the sea has been troubled, that is, the peoples throughout the whole earth under the sun. And they are troubled as they hear strange teaching, setting out from their ancient [error] and moving into harbour toward the knowledge of the truth. This is why he says, “The glory of the Lord will be in the islands of the sea.” By islands, I think, he means the holy churches of God, which, set as in a sea in this world, rise above its turmoil and stand out, Christ preserving them and not letting them be broken by the waves of persecutions. For since he enigmatically calls the nations “sea”, following consistently this figure of speech, he calls the churches “islands”, in which the glory of God is admired.

“O Lord, the God of Israel. From the wings of the earth we have heard wonders: hope for the [godly] …”

In these words the prophet brings before us the person of those left on the earth and glad together with the glory of the Lord, and of those who dwell in the islands, I mean the churches, glorifying the God of all and saying, “From the wings of the earth we have heard wonders,” and besides believing that the godly will have a good hope of being justified by him, and also of sharing richly in his gentleness. By the wings of the earth he seems to mean the holy teachers of the mysteries, by whose words we are all but given wings and set our minds on things above, leaping away from earthly affairs, and, leaving behind the earthy and fleshly mind, have our citizenship in heaven. From the wings of the earth, so understood, we have heard the wonders done through Christ; this is plainly what he says. For we have been initiated by the writings of the holy apostles and evangelists, and … the faith in them, we have taken courage, are firmly disposed, and believe that the hope of the godly is very good; for we look for the kingdom of heaven and the honours and glories prepared for those who love God.

“And they shall say: Woe to those who reject, those who reject the law. Fear and pit and snare are upon you who dwell on the earth. And it shall be that he who flees the fear shall fall into the pit, and he who comes up out of the pit [shall be caught] by the snare.”

Who will say this? Surely those left on the earth and glad together with the glory of the Lord, and those who inhabit the islands, that is, the churches. And to whom will they say it? To those who reject the law, that is, those who have not believed. “For if they believed Moses, they would believe Christ; for he wrote about him.” See how, having received the faith, they at once admonish those who reject the law, foretelling what will come from the punishment that will be upon them. For fear, he says, and pit and snare, that is, every kind of evil, is upon you, and there will be no escape from the calamity. But even if someone should perhaps escape one of the evils, he will be taken by another, and in every way and altogether will be caught by one of the evils brought upon them. This befell the Jews after the Saviour's cross, when their land was sacked and their cities and houses overthrown; and it would be long to tell each thing, especially to the nurslings of the church, who know it.

“For windows were opened from heaven, and the foundations of the earth shall be shaken. With trouble shall the earth be troubled, and with perplexity shall the earth be perplexed. It leaned, and the whole earth shall be shaken like a garden-watchman's hut, like one drunk and reeling, and shall fall, and shall not be able to rise; for lawlessness has prevailed upon it.”

He gives the cause of what he foretold would happen, and that … with bitter and inescapable calamities. For he said, “Fear and pit and snare are upon you,” and that if anyone escapes the pit he will be caught by the snare. What, then, is the reason for this? “Windows were opened from heaven,” he says, that is, God looked upon those on the earth. For so long as he bears with those accustomed to offend, he seems as it were not even to look, and heaven seems rather to be shut. But when he inspects the ways of those on the earth, then at last, as though windows had been opened, he sets those on the earth before his eyes; and bringing the penalties proportionate to the offences of each, he fills everything with tumult and fear, and all on the earth, as from drunkenness, … so that it is said that the earth has been shaken like one of the watchman's huts in the fields, because lawlessness prevailed upon it. For so long as those on it offend in a bearable way, the God of all puts off the penalties and curbs his movement. But when the impiety of all has become unrestrained, it is altogether necessary that the earth be watched over by God, and, since lawlessness prevails upon it, that it be drunk and reeling in a way, and shaken by every kind of calamity.

“And God will bring his hand upon the ornament of heaven, and upon the kings of the earth. And they shall gather and shut them up in a fortress and in a prison; after many generations [there shall be a visitation of them. And the brick shall melt, and] the wall [shall fall].”

This too is a splendid achievement of the incarnation of the Only-begotten. For it was necessary, it was necessary at last, when the sun of righteousness had shone forth, that the spiritual darkness which Satan had poured into the hearts of all should be scattered. For he darkened the minds of the unbelievers, as it is written, and persuaded them to worship the creation rather than the Creator. For those in error divided among themselves the elements of the world; and some [worshipped] the sun, … of the stars, as they pleased. And the peoples of the Jews themselves were sick with this impiety. Indeed God said somewhere to the prophet Jeremiah when he once offered supplications for them: “And you, do not pray for this people, and do not entreat, and do not come to me for them in petition and prayer, for I will not listen. Or do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? Their sons gather wood, and their fathers kindle fire, and their wives knead dough to make cakes for the host of heaven, and they poured libations to foreign gods, to provoke me.” And through another prophet too he says to them: “Did you offer me slaughtered beasts and sacrifices in … says the Lord? And you took up the tent of Moloch and the star of the god Rephan, the figures which you made to worship them.” God will bring his hand, then, he says, upon the ornament of heaven, that is, he will scatter those who worship the ornament of heaven, I mean sun and moon and stars. And it is likely that all idolatry is named here by a part. For the worship of the elements of the world ceased when Christ was revealed. And if we understand the ornament of heaven to be the inventor and father of sin himself, that is, Satan, we shall perhaps come straight to the truth. For it has been said of him: “How