Commentary on Isaiah 3.5.6–3.5.13

“He gives strength to the hungry, and grief to those who are not in pain. For the young will hunger, and … will be. But those who wait for God will exchange …”

… the Son … God who prepared the ends of the earth, he it is who gives strength to the hungry. For, being God and eternal, he was never in want of food. Rather he himself gives to those who hunger righteousness, a spiritual manliness; and likewise he gives grief to those who are not in pain. And you will understand this in two ways. For to those who, out of very great insensibility and from not knowing what pleases God, do not know that by offending him they will fall into terrible and inescapable penalties, he gives as a help the ability thereafter to grieve over their stumblings. For grief according to God produces a repentance unto salvation not to be regretted. Or else to those who crucified Jesus and perhaps rejoice over it (for so the guides of the Jews were disposed, and all who … to say, “His blood be on us and on our children”), giving grief by bringing them to meet calamities and the evils of war; and because they slipped from close relation with him, they have become destitute of all strength and of spiritual food. Therefore, as if interpreting what was said, he adds: “For the young will hunger, and the youths will grow weary, and the chosen will be without strength.” For, so far as the nations' being exhausted goes, so weakened as to be cast under the devil's feet and carelessly doing what pleased the unclean spirits, they were brave and young; but spiritually, plainly, they were held fast by hunger and weariness. But those who through the tutelage of the law knew how to do good and fulfilled the commandment once given — these too, he says, will hunger for every good thing. For if a famine of the divine words befalls any, it surely shows them weak and slack and knowing how to accomplish nothing good. And that the nation from Israel was destroyed by famine, those who believed in our Lord Jesus Christ being taken out of the evil, God foretold long ago, saying through one of the prophets: “Behold, days are coming, says the Lord, and I will bring a famine on the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord; and from east to west they will run about seeking the word of the Lord, and they will not find it.” For how were they not going to be without strength and weary and wasted by a spiritual famine, plainly having not accepted Christ, though he said clearly: “I am the living bread that came down from heaven and gives life to the world; if anyone eats this bread, he will live for ever”? And since, through much … the bread of life, they waste away with famine while the nations feast. For it is true, as Solomon says: “The Lord will not kill a righteous soul with famine, but he will overturn the life of the ungodly.” But these things the Jews came to suffer; for they committed impiety against the Author of life.

But those who wait for God, that is, those who serve Christ, think his thoughts, and are eager to accomplish them, will exchange strength. For they have not remained in those weaknesses in which they once were when astray and yoked to Satan and to worldly pleasures; but they will have another strength, Christ plainly supplying them with the power to prevail over every loathsome pleasure and to get outside the snares of sin. For it is written: “The Lord is my strength and my song.” And they will be renewed, he says, like eagles. Blessed David too will teach this, saying: “Your youth will be renewed like an eagle's.” And they will run and not grow weary. For they are eager and youthful in the toils of godliness toward God, Christ not letting them grow weary. For he fills the hearts of those who love him with strength from above, so that, even if they should fall into temptations and toils while accomplishing virtue, they prove stronger than weariness, knowing well that endurance is much to be prayed for, and that, if it is found in any, it shows them most approved. “For endurance produces approvedness, and approvedness hope, and hope does not put to shame” those used to living so. Blessed David spurs to manliness — plainly in all good things — saying: “Be manly, and let your heart be strong, all you who hope in the Lord.”

“Be renewed toward me, islands. For the rulers …”

Islands are understood in various ways. There are many in the seas; and sometimes cities and villages that have a wide, uncultivated, and barren land around them are also so called. Such, they say, are those of the Idumeans and Moabites, as lying in a desert. These were ungodly and idolaters, and not far from the land of the Jews. We say, then, that, wishing to signify the reception of the nations, and as it were carrying the force of the matter from a part to the whole, he addresses the cities of those astray, saying: “Be renewed toward me, islands,” that is, … the oldness that comes from error and offence, and … grace, plainly that through Christ. It is likely also that in another way the churches are here named islands, which are set, as it were, in the midst of worldly troubles and are washed round by the waves of those who rise against them, yet have a safe foundation and remain unshaken. For they have been founded on the rock, and Christ is in it. These, then, are named as islands, that is, the churches. And by them is signified the multitude called through faith, which, once fond of sin, loathsome and unclean, rotten and wrinkled, has passed over through Christ to newness of life, has become a virgin, pure, not having spot or wrinkle, but rather holy and blameless. So, be renewed toward me, he says. And he affirms very strongly that the rulers will exchange strength. Here he names as rulers the heralds of the truth, others in place of others, come into being after the calling. Peter and Paul show it, and the rest of the list of the apostles, to whom … and will not hunger. For such are the wonders that their Acts display. For the Saviour's disciples were not like the first, that is, the guides of the Jews, but, as in another power, plainly a spiritual one, they were much better and incomparably above them in the boasts of virtue. Let these rulers, then, draw near and speak together. “Let them draw near” you will understand of time. For when the time shows them forth, they will speak together. As if he said: all will say the same thing to those being initiated. For, speaking as from one Spirit, they do not fight with one another's words, but rather will make the proclamation about the divine doctrines in harmony, and … For this, I think, is “Then let them declare judgment.” For since those of Israel named the law through Moses “judgment,” therefore, very fittingly, setting against it the evangelical and saving preaching, he calls that “judgment” in these words. For the truly just judgment, and what is pleasing to God, appears … but in the preaching of the holy initiators into the mysteries, the new rulers. And they, having learned from Christ the judgment, that is, the will of God the Father, saying the same thing … this to us too …

“Who raised up righteousness from the east, called it to his feet, and it will go?”

It is fitting that the God who has authority over all be marvelled at not merely and only from the grandeur of his works; he also shows the gentleness within him through his benefits. For he saved those on earth, and … the human race, wholly perished, from death and corruption; for … him, together with the powers with him, and justified through faith, scaring off the sin that tyrannized over us. But all these things were accomplished through Christ: “For he became for us, from God the Father, righteousness and redemption and sanctification.” And we have been enlightened through him, and have shared in sparing and love, and simply in everything of him who knows how to save. And he foretold this to us through one of the holy prophets, saying: “And for you who fear my name the sun of righteousness will rise, and healing in his wings.” Who, then, he says, caused righteousness, that is, Christ, to rise like the sun from the east? Who called it, that is, caused it to come and appear so as to go at the feet of the one who called it, in place of all but going in the footsteps of God the Father? For so the Lord lived on earth, fulfilling the works of the Father and showing him to us in his own nature. For he was and is equal to him in strength, and through the deeds themselves he fully assured those on earth that he is in every respect of equal measure with the one who begot him. Indeed he said plainly: “If I do not do the works of my Father, do not believe me; but if I do, even if you do not believe me, believe my works.” Following everywhere the will of the Father, or rather being himself the will of the Father, he said to the crowds of the Jews: “You judge according to the flesh; I judge no one. And if I do judge, my judgment is just, because I seek not my own will but the will of him who sent me.” You see, then, how he goes, as it were, at the feet of the Father. Therefore he also said: “I am in the Father and the Father is in me,” and: “He who has seen me has seen my Father.”

“He will give … before nations and will astonish kings; and he will give their swords to the ground, and their bows like driven chaff. And he will pursue them, and the way of his feet will pass through in peace. Who has worked and done these things? He called it, he who calls it from ancient generations.”

Before our Saviour's coming, those on earth differed in no way from irrational beasts; they appeared to live in much ignorance, were held fast by ignorance and darkness, and served the world-rulers of this age; and, putting the neck of their own minds under the devil's wills, they were carried down the tracks of wickedness to destruction. But Christ shone upon them. For he is the expectation of the nations. And having freed them from those who of old overreached them, he showed them free and sons of God, having wiped away all the filth in them; for he justified them through faith, and by the outpouring of the Holy Spirit showed them bright and enlightened.

So the righteousness, raised as it were in the order of the sun from the east, he gave to the nations, Israel plainly being thrust out for its impiety toward him. When this happened, and so great a multitude had been saved, the kings were struck with amazement. For amazement, as it were, fell upon the world-rulers of this age, and they feared the divine and unbearable judgment, I mean the one that came about on behalf of the nations. And those who of old were terrible and strong, fighting against the divine glory and used, as it were, to move arms against it, to bare their swords, and to stretch the bow of madness, have fallen to the ground, and the … of war … And the word about these things again … by likeness from things among us. For the evil powers have been defeated, and every manner of their villainy has grown weak, Christ plundering their goods. “For the enemy will gain no advantage over him,” he says, “and the son of lawlessness will not again harm him.” For it was necessary, necessary, that the evil and wicked powers should first be destroyed, and the enemy of all brought down to the ground, and then, then indeed, most timely, that the redemption of the nations should take place. For Christ pursued them, that is, turned them to flight. For it was not possible to rise up against God and carry their ancient tyranny to the end without suffering in every way what it was fitting that he should bring on those who had destroyed the earth. The enemies, then, having been pursued — “the way of his feet,” he says, “will pass through in peace”; for nothing stood in the way of Christ, the Saviour of us all, as he ordered our affairs. But, as though walking along a bare and level road, he accomplished the salvation of us all, no enemy hindering or resisting; for they had fallen. Who, then, worked all these things, or who called the righteousness? Was it not I, he says, who now, in the last time, displayed it, but called it from ancient generations? For the mystery of Christ is not recent, but was rather foreordained before the foundation of the world, God foreknowing what would be. For as soon as Adam fell, or rather before he slipped into it, the Creator foresaw also the healing that would in time come to him, plainly that through Christ. He foreordained the manner; and do not be surprised, for … us ourselves too through faith … of the image of his Son; these he also called. Since, then, we have been foreordained according to foreknowledge, how much more he himself, through whom we have been saved and called?

“I am God, the first, and for what is coming I am. Nations saw and feared; the ends of the earth drew near and came together, each one judging to help his neighbour and his brother.”

He says that he himself is the first God, not as though a second came into being after him. For how, or from where? For the God of all is one, having no beginning of being, but rather calling all things into being. He, then, is first and alone and without beginning, God, the Creator of all; and for the endless ages to come he will not be otherwise; for he is himself, and alone. And since the nations have beheld Christ and the righteousness that came to us from him, and all have beheld his glory with the eyes of the mind, those from the ends of the earth to the ends, he says, that is, those throughout the whole world, have feared. And they were gathered and drew near, no longer remaining far off and as estranged through sin, but having come near, as it were, through spiritual close relation, and gathered into one faith and one mind. For this, I think, is what “they drew near and came together” signifies. And having tasted the Lord and understood that he is good, and having marvelled at the beauty of the truth, they did not keep the gift for themselves alone, but, doing good, each kindly decided … to help his brother and friend, he says.

“And he will say: The craftsman has prevailed, and he who strikes with the hammer, driving at the same time. At one time he will say … with nails; they will set them up, and they will not be moved.”

He makes plain the manner of the help. For each of those who decided to help his neighbour and brother, having been initiated, he says, and having known the truth, will also admonish others, saying: The craftsman has prevailed, and the smith who strikes with the hammer, driving at the same time. And in what way did he prevail? For the one with the craftsman's skill, having put together idols and carved them into a god, and indeed the smith who strikes, having made a hammered statue, brought it to those deceived into a reprobate mind, and made those who were made in the image of God worshippers of his own labours, or inventions. Then he laughs at the making of idols and, as it were, mimics the words of those who work at them as they call to one another: “It is a good joining.” For the makers of idols [fit] a hand perhaps, or a foot, or some other of the body's parts, and fit limbs to limbs, and make them strong with nails; then they set them up and secure them so that they stand and are not shaken. These things are a laughingstock and nothing else, and they demonstrate the vanity and extreme simplicity of those who worship them. For to know that the idol was finished from thin parts and piecemeal joints, and that it has its coming into being, its standing, permanence, and stability in [nails], and then to worship them and call them gods — how is this not truly full of all folly?

“But you, Israel, my servant, Jacob, whom I chose, seed of Abraham, whom I loved, whom I took hold of from the ends of the earth, and from its lookouts I called you, and said to you: You are my servant; I chose you, and I did not forsake you. Do not fear, for I am with you. Do not go astray, for I am your God, who strengthened you; and I helped you and made you secure with my righteous right hand.”

Having very well initiated those from the nations, and prepared them to know … that he is God and Creator of all, and that all things yield to him and to his divine nods, and came into being in the beginning, and, brought into being, are firmly fixed and have unshaken permanence, he then necessarily encourages the ministers of the evangelical oracles, through whom the word of catechesis was to be given to those from the nations. He shows them wise and most daring, brings to their remembrance the virtue of the holy fathers, and wishes them to know the love shown toward them. Therefore he says: “But you, Israel, my servant, Jacob, whom I chose, seed of Abraham, whom I loved.” Jacob and Israel and the seed of Abraham the beloved would be none other than those from Israel who believed in Christ, of whom, as it were, a firstfruits … , and says that the fathers were loved, all but saying: You who are of a noble root, so honoured and loved by me, you of the blood of Abraham, emulate the good repute of your ancestral virtue. And he says that he took hold of Abraham and called him from the ends of the earth, or from its lookouts, because he was called over from afar, from the land of the Chaldeans, to Judea. For he heard God saying: “Go out from your land and from your kindred and from your father's house, and come into the land that I will show you.” Then he says, as about all Israel: “I said to you: You are my servant.” For he was named firstborn. And he was chosen, as I said, and was not forsaken by God. He heard, “Do not fear,” and in addition, “Do not go astray; for I am your God, who strengthened you.” For he was taught through the law that God is one and Lord one, and that he alone must be served; and that he was helped by him and by his right hand, which is his creative power, that is, the Son. And he became secure and stronger than every plot. For he conquered nations and inherited the land of those very nations.

“Behold, all who oppose you will be put to shame and disgraced; for they will be as though they were not, and all your adversaries will perish.”

“You will seek them and will not find the men who will act insolently against you. For those who war against you will be as though they were not, and will not be. For I am your God, who holds your right hand, who says to you: Do not fear, worm Jacob, … Israel. I helped you, says God, who redeems you, the Holy One of Israel, and praised for ever.”

These too are the completion of what was said above. For you, Israel, my servant, he says, and Jacob, whom I chose, … all who oppose you will be [put to shame] and disgraced. For very many have arisen at various times who … the saving proclamations … as nothing, and the adversaries of godliness have perished. For to act against the ministers of the divine preaching would be nothing other than … So, he says, … but you will seek them and will not find those who acted insolently against you, for they will be as though they were not. And this is what is sung through the voice of blessed David: “I saw the ungodly exalted and lifted up like the cedars of Lebanon; and I passed by, and behold, he was not; and I sought him, and his place was not found.” For many of those used to high thoughts rise up against the company of the holy initiators into the mysteries; but they will be destroyed root and all from the earth, as the sacred Writing says. And those who think high things … terrible … “he who makes his own house high seeks destruction.” So those who war against you will not be, he says. And he certainly does not say that no one will stand against the holy apostles and that they will in every way go in bright calm; for that is not true. For countless have warred against them, but they would not be found as existing, plainly being humbled and … He brings them back to manliness, saying: “I am your God, who holds your right hand,” that is, who helps you and shows you stronger than every temptation: “I who say to you, Do not fear, small Israel.” For compared with the multitude of those who war against them, or with the powers, Israel was very small — and I do not mean the whole nation, but those taken by him for the apostolate. But the one who saved them was great, strong, and mighty to help, having an invincible hand. For when God redeems, who is able to harm?

“Behold, I have made you like the wheels of a wagon threshing … mountains, and you will grind hills, and make them like dust, and winnow them, and the wind will take them …”

The children of the Egyptians, having brought sheaves from the fields to the threshing floor, then set oxen on them and drive them round in a circle, [crushing] the ears with their hooves; and they separate and divide the grain from the chaff. And those in other cities and countries, using wagons and saw-toothed wheels, have practised accomplishing this very thing.

Behold, then, he says, O Israel, I have made you like … And what is threshed? Ears and grain, and what is heaped together from the fields on the threshing floor? Not at all, but mountains and hills. And who, again, would these be? First, the evil and opposing powers. For the Saviour of all has given us to tread upon serpents and scorpions and over all the power of the enemy. Then he seems to compare to mountains and hills those used to thinking high things and having a swollen mind, raised on high and set in worldly powers, who rise up against the holy initiators into the mysteries and, like mountains, … to make impassable the way, I mean, for completing in time the course of the apostolate. But those who are such, he says, you will grind, and make them fly up like chaff, scattered by the breezes of the winds, giving as it were a whirlwind to scatter them. For so they will go to nothing.

“But you will rejoice in the holy ones. And the poor and the needy will exult. For they will seek water, and there will be none; and their tongue was dried up from thirst. I am the Lord God; I will hear, the God of Israel, and I will not …”

The enemies, then, of the divine preaching and the … to destruction. But you will rejoice in the holy ones, Israel, that is, you will delight when you see many become holy and ranked among the sons of Israel. “For not all who are of Israel are Israel, nor because they are the seed of Abraham are they all children; but the children of the promise are counted as seed.” And that it was the custom of the holy apostles to rejoice and be glad over those who were approved, plainly through faith in Christ, Paul too will make clear, writing to them and saying: “My joy and crown.” And I would say, very fittingly, that each of the holy disciples was disposed in the same way. For the conversion of those astray, and the bringing of those who did not know the truth to what is better, was the occasion of the highest delight to them. So you will rejoice in the holy ones, Israel. And who these are he shows, saying: “The poor and needy will exult,” that is, the nations. For they were in want of every good and wholly without share in the gifts from God; for those who do not know him at all must lack the boasts of virtue. So the poor and the needy will exult. How, or in what way? For they will seek water, he says, and there will be none, and their tongue was dried up from thirst. “They will seek” here stands for “they sought.” And since they did not find, their tongue was dried up by thirst. For among the Greeks too there were many lovers of learning, lovers of inquiry, and searchers for the truth; but there was among them no one who knew how to teach these things. There was not the life-giving water.