Commentarii in Isaiam

But to the Synagogue of the Jews he promises that he will gather its children. For he came to save the lost sheep of Israel. And the children of God scattered everywhere by the word of creation, clearly those from the Gentiles, whom Satan, having scattered them, deceived and caused to stand apart from God. Therefore, when Caiaphas said, "It is expedient that one man should die for the people," the evangelist says that, being high priest, he prophesied that Jesus was about to die for the nation. And not for the nation only, but that he might also gather into one the scattered children of God. One might also say that those from the Gentiles are children of those from Israel, from whom they received the teachings of the faith, scattered everywhere throughout the regions of the inhabited world, and gathered into one catholic Church, with God preventing the resistance of the wild and evil spirits, who formerly, tyrannizing, did not permit them to look up to God. But calling them sons and daughters, he sets forth the adoption as sons of the faithful through Christ, whose very name we all inscribe upon ourselves. And he says that he has brought forth this people, according to what is in the Psalms: "And the people being created shall praise the Lord." That is, being re-created, and having returned again to what is according to the image, having become new, and having put off the old man. For if anyone is in Christ, he is a new creation, according to, "Do not be conformed to this age, but be transformed by the renewing of your mind." Which he says he has now done by his own glory; and the glory of the Father is the Son, through whom, and in whom, he is glorified when he says: "I glorified you on the earth." Through whom he led out a blind people to the light.

For he was the Sun of righteousness, not allowing children of night and darkness to exist, but rather of day, according to the divine Apostle. And when he said "they were gathered," since this had not yet happened, he indicates that the words "And they shall be gathered" were spoken prophetically. For it is customary in Scripture to speak of things that will certainly come to pass as though they had already happened. Such as: "I gave my back to the scourges." And: "They divided my garments among themselves." And from the Church of the Gentiles, he says, there shall be rulers over it. For according to David: "As its darkness, so also its light." For the black one has become white. And: "Where sin abounded, grace abounded all the more." These things, then, God said, knowing the future things which he foretells. But the demons, being false gods, deceived you in vain, themselves foreknowing nothing. For through these things he instructs the Gentiles, whom he brought into the discourse, saying that they have witnesses that their own prophets foreknew the future. But who would bear witness to the demons that they foretold anything through themselves concerning the coming of Christ and their own overthrow? For they have no witness, as having truly foretold, such that people would follow them and listen to them. That is, agreeing and being persuaded, as though they knew the future things, and being honored justly. But those things are theirs; but you, O prophets, become my witnesses; and I too will bear witness with the Son, he says, to myself. For the Savior said: "If I bear witness concerning myself, my witness is true, because I know where I am from and where I am going." And again: "I bear witness concerning myself, and the Father who sent me bears witness concerning me.

These things," he says, "I have spoken to you, so that you may know, and believe, and understand that I am." For faith comes through knowledge, and understanding through faith. "For unless you believe, you will certainly not understand," he says. But I am eternal and a Savior. And I foretold that I save, and through Christ I brought it to fulfillment. "But I reproached," he says, "those of Israel, because, being lovers of pleasure rather than lovers of God, they transgressed my law. And I disciplined them through an enemy's assault, when they also sought salvation from me. This I reproached them with through the voice of Jeremiah, saying: 'In the time of their evils they will say, Arise, and save us.' And, 'Where are your gods, which you made for yourself? Will they arise and save you in the time of your affliction?' I alone, therefore, save, so that no one can snatch the one being saved out of my hands: I will do it, and who will turn it back? For I myself gave the nations, and who will change this so that it is not so? Therefore the Savior said concerning his own sheep: 'And I give them eternal life, and they will certainly not perish forever. And no one will snatch them out of my hand. The Father, who has given them to me, is greater than all, and no one is able to snatch them out of the hand of my Father.' For that voice is in harmony with the present one. But some say that 'I made Egypt your ransom' was spoken as a reminder of the freedom from Egypt. For having punished all the nations, I received them in exchange for you. Therefore he adds: 'From the time you became honored before me, you were glorified.'

For you have not conquered the nations by your own power, but by my strength and alliance, and by my always supplying what you needed, so that the surrounding nations marveled and were struck with amazement. And now I will do similar things. For even if you were being overwhelmed as though the ten tribes had been washed away, you must consider that if I become favorable to you, you will all be gathered from every side, and nothing will prevent your recall. For in the beginning I acquired you for the sake of my glory, and when you were blind toward me I deemed you worthy of freedom. For you were not made mine by any impulse of your own. Why then, after such great experience, do you remain blind, having neither seen nor even heard? He reminds them that all the nations together with the Assyrians marched against Jerusalem, trusting in their own gods, from whom they received no help, nor did they foresee the disasters that were coming upon them. For eighty-five thousand of them fell. Let someone, then, come who has heard from those gods the very things you have seen, concerning which you ought also to have become witnesses, and I too give my vote. But if, he says, you shrink back from this, my only-begotten Son will be present to fill up our deficiencies, he who also before Pontius Pilate made the good confession. And yet by bearing witness you are greatly benefited for the understanding of things to come and for the contemplation of my divinity, being given eyes to see, since I save willingly, and I foretell what I am about to do, which none of those called gods does. But some say that the phrase "my servant shall be a witness" refers to Christ, who in deed fulfills what I foretold concerning Israel and against their enemies. 14:28. Thus says the Lord God, who redeems you, the Holy One of Israel:

For your sake I will send to Babylon and stir up all who flee, and the Chaldeans shall be bound in ships. I am the Lord God, your Holy One, who has appointed Israel your king. Thus says the Lord, who gives a way in the sea, and a path in the mighty water, etc. He says: Benefiting you and wishing to discipline you, I handed you over to the Babylonians. Then, having shown you free, I pursued with justice those who insulted you, so that of the Chaldeans among them some fled and others were led as captives through the sea that lies in their land, when others stronger than they attacked them. But some say that Cyrus, having taken Babylon, sent them as captives across the sea into a land beyond the border—things which I did, displaying my human kingship. Instead of "who has appointed Israel your king," Symmachus says: "I am," he says, "the Lord, your Holy One, the creator of Israel, your king." Unless perhaps he hints that he has established Christ as king, whom Israel knows and Scripture calls Jacob, just as also David, as one descended from their seed. For since he mentioned the partial redemption that was to come from Babylon, when Cyrus took it—to which a certain prophet said, "As you have done, so shall your recompense be"—he led the account up to the most perfect redemption through Christ, not of one nation, as before, but one that was to be universal for all. That God is capable of both, he has made clear by saying, "I am the Lord God." And beginning the whole utterance, he said, "Thus says the Lord God of Israel." For being God by nature, what will he not do easily?

These things, then, will happen to the Babylonians, though not yet accomplished—not now, when I have begun to display my own dominion and my providence concerning you. For long ago I led them out of Egypt through the sea, casting Pharaoh's power into it, so that those who had sunk into the deep could no longer rise again, and so that they might be compared to flame near extinguished flax, which is easily kindled and quenched, perhaps by a bare hand alone. And I led them through a path in the water besides the sea, and the river Jordan. Marveling at this, David says: "What ails you, O sea, that you fled, and you, O Jordan, that you turned back?" And again: "He turns the sea into dry land; they shall pass through the river on foot." And how did he himself bring out chariots and horse? For it is clear that Pharaoh pursued Israel by his own choice, since it was said by God to him: "For this purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." So also God wondrously saves those who flee the pursuit of earthly things and are persecuted by the devil, making the surge of the present life passable for them, not permitting them to be overwhelmed by its distractions, as it were drying up the temptations that fall upon them, so that, having come to be in a desert land—a state of mind at leisure and pure—they might have strength to eat the bread from heaven and drink the water from the rock; which is to come to share in Christ, to pass through the Jordan, and to obtain the promised land. But let us return to the history. These things, then, he says, I did long ago.

But now the things in Egypt and in Babylon will be passed over in silence by the surpassing greatness of the things to come. Instead of "reason among yourselves," Symmachus says "consider," he says. And what are the new things that you will know in their own time? "In the wilderness I will make a way." For the Church from the Gentiles, formerly a wilderness devoid of the knowledge of God (for its teachers, claiming to be wise, were made foolish), had as its way Christ, who said, "I am the way"; or also the evangelical and saving proclamation. And David made clear their former desolation, saying, "There is none who does good, there is not even one." And just as above, from a partial redemption he moved on to the universal, mentioning the manifestation of Christ the King, so now too, having mentioned the way in the water, he moved on to the mystery of Christ. Therefore he says that the first things are consigned to forgetfulness, the lesser being covered by the greater, such as also this: "We know in part. But when the perfect comes, the partial will be done away." For the rest, he compares with the great deeds of old those that far surpass the intermediate ones. For as I made, he says, a way at the Red Sea, so may I make one in the wilderness, and rivers shall flow in it,

just as in the case of Moses, in that former one. But there it was waters, whereas in this one it is the teaching of the Spirit. For the evangelists and apostles who pour this forth, and all who in the Church are mystagogues, are reckoned rivers. And according to David who said, "The rivers lifted up their voices." Since, as he himself says again, "Their sound went out into all the earth." Then, through certain sweet-voiced birds, which he called Sirens, he presents certain wise men among the outsiders, adorned with skill, turning to God; and through sparrows, that is, ostriches according to the others, those in deserts and uninhabited lands who will bless God; the cause of which is that they have drunk of the water that was given. Through this, together with the beasts of the field, they will change to a rational and gentle nature, and will learn to recount my virtues, or the hymn according to Symmachus, who will also be a chosen race. To whom Peter says: "But you are a chosen race, a royal priesthood, a holy nation, a people for possession, that you may proclaim the virtues of him who called you out of darkness into his marvelous light, who once were not a people, but now are a people in the Lord." But since these things have come to pass so paradoxically, you, O Jacob, will not be worthy of my calling. Or according to Symmachus: But you did not call me, Jacob. And the rest agree. For while the beasts and Sirens and sparrows bless me, you did not bless, nor did you deem me worthy to be called upon at all. But you grew weary toward me, according to Symmachus; or according to the others, that you grew weary in me, although you brought about no toil for me. For whatever was thought to bring you toil, I have refused beforehand, having said:

What to me is the multitude of your sacrifices? says the Lord. I am full," and what follows. And in the New Covenant too, I did not ask such a thing from you through the servant whom I chose. But neither did you bring it to me. Instead you were doing one thing in place of another. For in your sins you stood before me. Or, like the rest, in your sins you called upon me. Observe also in the preceding passages how he proclaims good hopes to the wilderness and the beasts in it, but convicts the people of the circumcision for their impieties, whom he calls by the dry names of Jacob and Israel, calling him neither servant nor chosen, which he said of the better order. But none the less he urges them to turn back, promising that he will forgive them their sins. Some have rendered the words "Not now did I call you, Jacob" in this way: having made mention of those saved in Christ and of the New Covenant, whom he said he would bless, calling them beasts of the field (and the manner of spiritual sacrifice is doxology), he now persuades Israel, as though it had been redeemed from its servitude in Egypt, not so that they might bring him offerings of blood and smoke; for these are rejected and were taken up as a type of shadow. Therefore he says: "Not now," when you sacrifice, "did I call you," that is, I did not call you while you were bringing sacrifices, so that you might not seem to have received your redemption as a kind of repayment for your offering. But when you were worshiping idols, for my love's sake you obtained salvation. And the things you brought afterward are nothing to me. For I am pleased only with the rational sacrifices that come from virtues. And through Jeremiah the prophet he says:

Gather your whole burnt offerings together with your sacrifices, and eat the meat, because I did not speak to your fathers concerning whole burnt offerings and sacrifices, in the day when I brought them up out of the land of Egypt." And elsewhere: "Why do you bring me frankincense from Sheba, and cinnamon from a distant land? Your whole burnt offerings are not acceptable, and your sacrifices have not pleased me." And through the Psalm he also says: "I will not receive bulls from your house, nor he-goats from your flocks." By these things he turns them away from the types, pressing them toward the gospel manner of life. For God is Spirit, and those who worship him must worship in spirit and truth. I, then, he says, as one who is good, am ready to forgive you. But for you, the remembering of sins is a safeguard against falling into them any longer. From this it also comes about that one is justified. "For the righteous man is his own accuser in the first word." And he shows that the worship according to the law does not know how to

purify. For it is impossible for the blood of bulls and goats to take away sins. And again, concerning those who have believed from among the circumcision, he says: "Knowing that a man is not justified by works of the law, unless through faith in Jesus Christ; even we have believed in Jesus Christ, in order that we might be justified in him." Sacrifice, therefore, does not purify you, but I alone am he who forgives sins by gift and grace. "For we have been justified not by works of righteousness which we ourselves have done, but according to his great mercy." For this nature is weak with respect to salvation through works. For the mind of man is earnestly set upon evil things from his youth, as David also makes clear, saying:

If you should mark iniquities, O Lord, O Lord, who shall stand? For with you there is propitiation." I myself, then, show mercy. But I wish those who have fared well to remember and to hymn the Savior continually. This indeed the saints also do, as again the great David makes clear, at one time saying: "For I know my iniquity, and my sin is ever before me"; and at another: "For I will declare my iniquity, and I will be anxious concerning my sin"; according to the saying: "Do not be ashamed to confess your sins." The Pharisee, not having done this, was condemned. The tax collector, however, having done it, went away justified. God, saying that this ought to be done, says, "Nevertheless know that you are sinful by descent from your fathers, and that as many of those who ruled over you from time to time committed iniquity against me." Instead of "rulers," Aquila and Symmachus said "interpreters." He sets forth three orders: fathers, interpreters, and rulers—of whom some ruled, some were expounders of the Scriptures, and some had advanced in time. On account of these he says that Israel perished and fell into reproach, or into blasphemy, like the rest. And one may take the three as signifying a single thing, calling those who ought to train those under their hand, who, when they go wrong, are without excuse. The phrase "But they committed iniquity against me" has the greatest force. For it was not against a man or some created nature. For the idolater, as far as lies in him, has thrust away the divine nature, depriving it of the fitting preeminence and glory, on which account, blaming Israel, he said: "The priests did not say, Where is the Lord, and those who held fast to the law did not know me, and the prophets acted impiously against me." And again:

Why do you speak to me? All of you have acted lawlessly and all of you have been impious toward me, says the Lord Almighty." Therefore he says, They defiled my holy things. For not only in Jerusalem alone, but also in the divine temple itself they set up the pillars of the demons. For God says concerning the Synagogue of the Jews: "What has the beloved done in my house, an abomination?" And such is everything through which God was typified. But the holy things are defiled also in another way, when things are not done as they ought for the honor of God. CHAPTER 44, 15. But now hear, Jacob my servant, and Israel, whom I chose. Thus says the Lord God, who created you, and who formed you from the womb: He will still help. Do not fear, my servant Jacob, and the beloved Israel, whom I chose, etc. Having said these things to Israel and to Jacob who was slandered, he did not call him chosen, nor again servant, but through these same names he calls those about whom he goes on to speak, signifying the praiseworthy choir of the apostles. Therefore he says, The Lord God who made you. And having encouraged them, he added again, that I will give water in thirst to those who walk in a waterless land. And how did he make it clear, saying: I will put my Spirit upon your seed, and my blessings upon your children, indicating the rational and productive and life-giving water, which is supplied through the divine Spirit. Through which he calls those who have been reborn the seed of the apostles and children, since Paul says: "For in Christ Jesus through the Gospel I begot you." And again: "Children for whom I am again in labor." And he calls blessings the manifold variety of the gifts of the Spirit: "For to one is given a word of wisdom;" and the rest. And again:

Each of you has his own gift from God." What the blessings are, he makes clear: that they will spring up like grass in the midst of water, and like a willow by running water. Presenting what is life-giving in it, he called it a willow, because of the fresh and ever-green nature of the plant. For it grows always beside springs and rivers. But some say that these things were spoken also to the same people now. For having stated the cause of their destruction, he again promises them that he will not remember wrongs. Appointing for them another time instead of the former one, he says "now," as also in the passage: "Today, if you hear his voice." For he urges them to forget the things of old. But that he was named his child, they are to consider also in that he was chosen out of all the nations, according to the passage: "When the Most High divided the nations," and what follows. But if it is understood concerning those from the nations, so great, he says, will there then be progress and success in piety among those who formerly dwelt in the desert and waterless land, that they will strive against one another as in a race, eager to seize the grace of God, and one will say, "I am God's," and another will inscribe on himself the name of Jacob, though not being from Jacob, but from the desert that was before. Instead of "he shall be called," Symmachus said "he shall be called." This, they say, we have observed in times of persecution, many of the pagans stealing for themselves the names of holy men. For one called himself Jacob, another Israel, and others Jeremiah and Isaiah and Daniel. With these names they eagerly gave themselves up to martyrdom.

What is meant by "with his hand" is perhaps that many people mark the sign of the cross on their wrists or arms, or the name of Christ. That is, "in the name," he says, since the name is to those from Jacob a portion and inheritance of God. But he does not allow, they say, those who have sinned impiously to proceed to despair, so that Israel might not seem to be destroyed root and branch, when God has turned away from them entirely. But he grants to those who believe in him the way of salvation. And in calling himself Lord and God, maker and fashioner, he seems to indicate that Israel has also gone astray, having applied the name of divinity to other things that are not gods, and he has reminded them of the original creation of man, charging them with ingratitude, if, while honoring as parents those who served for their birth, they turned away from the very maker—which he also said through one of the prophets: "A son glorifies his father, and a servant his master." And: "If I am a father, where is my glory?" And: "If I am a lord, where is my fear? says the Lord Almighty." For he is Lord, as holding creation under his hand, and Father, as maker. And the further phrase "he will still help" shows that I am gentle even toward one who has sinned so greatly. But some have said, regarding the whole passage, that leading them to a demonstration of his own magnificence—that he is able to bring back even the ten tribes if they wish—he reminded them of the ancient wonders. But if you say, "Why must we remember?"—since those things are again disbelieved because of time—"let these things be set aside," he says, "and consider the new things.

Having spoken of the matters concerning the New Covenant, he says: I have not now made a beginning of my care for you, nor did I receive a reward from the beginning; on the contrary, even when you were impious I granted forgiveness of sins, giving you time to work righteousness. For the sea also, and the pillar of fire, and the cloud, served you as a place of baptism. For the Apostle also says that they were baptized in the cloud and in the sea. I am the same one even now, forgiving sins when you are willing, if you become accusers of yourselves for forgiveness, not for condemnation. But if not, in the time of judgment I will remind you of these things—you who have surpassed your own fathers in sins. For they too were impious, but they did not bring an idol into our temple as you have. And again, turning them back, he calls them Jacob and Israel from their fathers in a persuasive manner, and showing himself to be the maker and the one who pervades all things, he also mentions the formation in the womb. Then, having promised to give the Spirit as the reward of faith in the Only-Begotten, he makes clear the blessing that is supplied from him. For it is proper to those who bless God that they themselves also be filled with blessing. For if the one who blesses Abraham will be an heir of blessing, how much more will the one who blesses God and Master? And in these good things they will be, so as to resemble ever-blooming plants

...to plants, and the things that follow these. 23. Thus says God, the King of Israel, the God Sabaoth who delivered him: I am first, and I am after these things. Besides me there is no God. Who is like me? Let him stand, and let him call, and let him declare, and let him prepare for me, from the time I made man for ever, etc. From another beginning the discourse is directed to the idolaters among the Jews. But of what Israel is he king? He added, saying, the God Sabaoth who delivered him. For he is king of those who have been delivered, not of those who are accused of impiety. These very men, having gone astray, he turns back to the one God, before whom and after whom no other can be found. But if "who delivered him" is understood concerning all Israel, he urges them to remember their freedom from Egypt, and the many wonders, showing that there is no other besides the God who is by nature without beginning and without end. But if you think there is another, let him say what work of his he shows in the whole. For since the world is one, and of one nature, and joined to itself, its maker would also be one, understood from the greatness and beauty of the created things. But if there were another God, another world would also be conceived—which has been refuted from many considerations as absurd. And "let him stand" means: let him first show his own existence, and that he is in the subsistence of a substance, and that he remains upon himself and stands.

Then, having uttered a rational voice and one befitting God, let him announce the first things and the last, from the time I formed man until the present moment, or even still into the future—just as I made known the first things through Moses, and the things of Christ's coming through him and the other prophets. For to God by nature all things are present in undivided knowledge, even those separated by time. But do not be conformed by covering yourselves over, as though you knew something but were unwilling to speak. For you did not hear, he says, from the beginning, nor did you know any such thing, as I displayed both my foreknowledge and divine deeds. Of these you are witnesses, as many as have known the oracles of Moses and of those after him—the wonders in Egypt, and after this the one announcing, and creation itself, as if for its Master, stirred together with me. For he called these his own excellences, which, when I was working them, no one was with me—nor even before the flood, when there were not yet makers of idols, just as you yourselves know, that in the beginning of mortal life there was nothing of these. But those who came into being after these things will cease from their error, covering themselves over. And persisting, they will perish at the time of vengeance. But for now, why do you not consider what is the nature of lifeless statues? For if they had any power, they would have sufficed for the Egyptians and the Amorites for salvation, arrayed against my workings. But as it is, they were captured together with those who worship them and handed over to fire through you. How then have you who condemned them become their makers, and that too after hearing Moses, that you shall serve God alone and shall not make for yourself an idol?

Have you thus become utterly vain, desiring things that are not? And the phrase "they were dried up," if it is understood of the carved images, will stand for "they perished." But if it is understood of those who craft them, it may be spoken as of unfruitful plants being dried up, whose end is for burning. And "deaf from men" stands for: in no way reaching their end among men, but senseless, according to the saying: "Let those who make them become like them." Then he says, "Let all be gathered together," so that the worshippers of idols might be put to shame in common, being unable to speak in defense of their impiety. Then he mentions the tools by which they used to construct the idols, in order to show that they worship the craft concerning these things. For if the wood itself were a god, it would be a god even without craft. Therefore they made a god of the craft, which belongs to a weak and corruptible man. For he would not need food and drink. For, punctuating the phrase "He shall surely not drink water" as a question, we shall read it thus. How then could the corruptible make incorruptible things, or the mortal immortal things? But some have understood the whole passage as referring to the idols. For "bring sacrifices to them." Is it, then, that if you do not sacrifice, God, being present, will hunger and grow weak? Therefore also water

he ought to drink, if he is in need of these things, so that he may discredit altogether those who offer to God something material of which he is by nature not in need? For God by nature did not command sacrifices as a primary matter. But now the prophet, in a manner meant to shame them, has dwelt on these words, so that they might come to their senses and turn to the fear of God. And the phrase "as the form of a man" shows that they worship their own form, which is as far removed from the archetypes as the imitation is from them. And they put their own nature to shame, preferring the image in stones and wood to the true form, and ascribing glory to it. And the phrase "he set it in a house" makes clear that he took the timber from a thicket for a temple. Knowing this, he could not say, in accordance with the nonsense of the Greeks, that the statues fell from heaven. Their heart, then, is ashes, and no one could rescue the souls of those who have fallen into this, except God alone, if he so wills—he who transforms all things as he wishes, and enlightens what has been darkened. "See," that is, understand, "and you shall not say that there is falsehood in my right hand," having thus customarily called the only-begotten Son, who, whether he is called God, or Lord, or light, or power, or king, or Creator, or life, is all these things truly and from the truth, whereas idols or demons are falsely called such. For he is by nature God himself from God. And "remember" has been well applied to Israel as forgetful. For having been formed as a child, he ought not to overlook his dignity by clinging to dumb idols. "For he who knows the will of his Lord and does not do it shall be beaten with many blows." Henceforth, remember the sins you have committed, even if I grant you forgiveness for them.

He is said to have been molded through the law for a servant. For just as Adam was from the earth, and every infant is molded in the womb, so those in Christ are molded through participation in the Holy Spirit into a form like his, according to the saying: "My little children, for whom I am again in travail until Christ is formed in you." And again: "Do not be conformed to this age, but be transformed by the renewal of your mind, so as to discern what is the will of God, the good and acceptable and perfect." And again: "But we, with unveiled face, beholding the same image, are transformed by the renewal of your mind, from glory to glory, as from the Lord, the Spirit." But we are thus. For those under the law, who received a spirit of slavery, it is fitting to have been molded into a household servant and slave. For the law punished transgressors as slaves. But the molding in Christ produces sons and those conformed to him. To Israel, then, he says, "Do not forget me," as he turns to impiety. To whom he says elsewhere: "You who forget me, and prepare a table for the demon, and fill a mixed cup for Fortune." So then, forgetfulness of God means departure from him. And urging them to hasten to repentance, he promises to those who return forgiveness of sins, saying, "I have blotted out," instead of "I will blot out," as if he had dissolved some cloud or darkness. For the future tense of the time makes clear the "I will deliver you." For how did he who calls to conversion blot out Israel, who had turned away, as one turned away? For through Christ the forgiveness of sins was going to be given to all, when the Lamb who takes away the sin of the world had dwelt among us.

The prophet, foreseeing this and that many of them would believe, persuaded by the prophetic word, calls the heavens to rejoice—clearly meaning the heavenly powers—since joy would arise in the heavens over those who were about to repent. Hence, when Christ was born, they cried out: "Glory to God in the highest, and on earth peace." He wishes them to sound the trumpet—and if there are any divine powers that support the earth itself—that is, to shout aloud, like the others, sending up a hymn to God. It is reasonable that all the God-loving prophets and righteous men serve as foundations, according to the Apostle who says: "Having been built upon the foundation of the apostles and prophets." For at Christ's call they summoned all with a loud voice, according to the text: "Their sound went out into all the earth." For Christ is the foundation of all, sustaining and holding together what has been firmly established. For upon him we are all built up as a spiritual house. For he dwells in our hearts through faith. But the more immediate foundations, and closer to us, are the eyewitnesses and servants of the word. For they become for us, through the traditions, a firm foundation of faith, according to the text: "You are Peter, and upon this rock I will build my Church." For he indicated the unshakable nature of his faith. And David also says: "His foundations are in the holy mountains," speaking of the same. Now Moses was slow of speech. For the law was heard only by those in Judea. But the trumpeters and loud-voiced heralds are those who proclaim Christ everywhere. And what he called foundations of the earth, he again named mountains.

For they were distinguished in deed and word, to whom he said: "Go up on a high mountain, you who bring good news to Zion." And great again is the difference of grace from the law. For the one, threatening punishments on transgressors, cried out dejection. But the heralds of this grace proclaimed gladness to the world, crying out forgiveness of sins, and justification by faith, and participation in the Holy Spirit, and the splendor of adoption as sons, and the kingdom of heaven, and the unlying hope of goods beyond understanding. And you would call hills those which are themselves raised above the earth, yet lesser than the mountains mentioned. And woods are those things nourished in them and by them—those who believed through them, and who have, as it were, ascended to a perfect man and flourish with spiritual fruits, and are themselves teachers of the Church, restoring those who come to them by their intelligible fruitfulness. And they rejoice, because in addition to Israel being redeemed, the Son of God has also been glorified, and he has become brother of the Son by nature and truly. And in another way he moves the world and its parts to glorification, because God has redeemed Jacob, and Israel shall be glorified—either according to the rest, and in Israel he shall be glorified. Which was happening when many of the former people, benefited by the prophetic words, advanced toward piety, leaving behind their idols. But some interpreted the passage "And there were none who fashioned a god and carved useless things" in this way:

It is not because those who work these things do not exist, but because they are unable to help those who serve them, as though they did not exist at all when Israel inherited the land, having driven out those who worshiped them. How then is he not foolish, having worshiped idols after so great a trial, and having used his free will badly? "For even if all things are permitted, not all things are beneficial. Nor shall I be brought under the power of anything," he says. That is, having been allotted to rule myself, if I should be subjected to the passions, I have also lost the rule, having fallen away from freedom, through the things by which I subjected myself to authority. But this, advancing little by little through the habit of pleasures, comes to impiety. For it gives birth to evil suspicions against God, as though He did not know what is happening, or even was indifferent to them. It is necessary, then, in the case of each sin, to consider both the parts and the strangeness of the end, and having gained awareness, to be ashamed before all else of themselves. For whoever converses with himself on fitting matters is benefited the most. 24:28. Thus says the Lord who redeems you, and forms you from the womb: I am the Lord who completes all things; I alone stretched out the heaven, and I established the earth. Who else will scatter the signs of those who speak from the belly, and divinations from the heart? etc.

Having first set forth the refutation of idolatry, and that those who have been benefited by the prophetic teaching will cease from it, the word now promises release from Babylon, to which they were led away while practicing idolatry; and if they should now cease from it, he promised freedom. And since he was speaking about matters of the greatest importance, and it was likely that some would disbelieve, he rightly proclaimed his own power. For being the maker of all things, and bringing them forth out of nothing, how would he not easily be able to do whatever he wishes? And as these things were to be, he also exhorted creation above to glorify God, in accordance with which he says: Thus says the Lord who redeemed you and formed you from the womb; which Jeremiah made clear when he said, "And the word of the Lord came to me, saying: Before I formed you in the womb I knew you," calling the word of the Lord the Creator of those conceived in the belly. Then, since the discourse is about freedom, he rightly called himself a redeemer, speaking of bodily formation as to bodily creatures. I am he, he says, who formed you from a small substance, and brought you out as from some dark cave, while none of your parents knew about this, but I gave substance to what was formed. But if this seems small to you in relation to divine power, consider the greatest things of the world, whence they had their existence, as David also says: "He stretches out the heaven like a tent." And again: "He founded the earth upon its firmness." And instead of "he who completes," the rest have rendered "he who made." "For all things were made through him, and without him was made nothing." Because, "He spoke, and they were made.

He himself gave the command, and they were created. But what did he accomplish in the times he brought about, so as to destroy the oracles everywhere and the shrines through which the demons used to deceive those before the coming of Christ, fashioning for themselves the knowledge of the future and speaking the things that came into their hearts—about which Ezekiel said: "Woe to those who prophesy from their own hearts, and do not see at all." But he scattered these things both by putting an end to them and by making things that are to them unguessable and unforeseeable. And the wise were also turned back. He calls "wise" the sages among the Greeks, whose wisdom he made foolish by their missing the truth, the wisdom in them having been shown to be useless. For it was soulish and earthly, demonic, which Paul also says has been made foolish—that is, the magi. For they too used to be called wise. These things, then, I will scatter. But my Son and Christ, about whom I spoke many things beforehand, and his angels, the apostles—I will establish their words and their counsel. The words of Christ are the saving proclamation. The counsel of his angels is that all, having ceased from wickedness and error, should run to truth and virtue. And I, who am about to do these things, from here on foretell and promise that I will rebuild Jerusalem, which has been destroyed by the Babylonians, and the cities of Judea, whose desolate places will again be restored as from the beginning. But also the great multitude of wickedness, called the abyss, I will make desolate. And Babylon, flowing like rivers with its multitudes of inhabitants, I will dry up, putting an end to them. Some say that the abyss means the populousness of Babylonia.

But the rivers—the nations flowing into her, which, being around her, he called to her aid—since it is a Scriptural custom to call many nations rivers and seas and waters. For David also says: "The voice of the Lord is upon the waters. The God of glory thundered," indicating that the saving proclamation had passed through the nations, thundering with a lofty voice. Such too is the passage: "The rivers lifted up their voices." For the voices of the apostles, being great, have become known. And it has been said also concerning Babylon itself and Nineveh: "Like a pool of water are her waters." But some have called the Red Sea a desolate abyss, when it parted as the people passed through it; and the rivers dried up—the Jordan, having been driven back. Through these things he suggests the understanding that, If you surrender yourselves to me, I will calm your thoughts when they are tossing and dry up your pleasures when they are flooding. And these things are their interpretation. But all things concerning you and the Babylonians I will accomplish, he says, using as a servant a man whose name I foretell, calling him Cyrus, whom I will set over my counsels as a servant, granting him pious understanding, so as to recognize what must be done against Babylon, and the relief of the people, and the rebuilding of Jerusalem together with the temple. But Symmachus rendered it: "He who says to Cyrus, My shepherd." And again: "But the temple shall be founded." For when Cyrus had died, the progress of the works was hindered by some out of envy, on the part of the king who reigned after him, from the foundations of the temple in the time of Cyrus

...having been laid down beforehand, but afterward it was fulfilled by the will of God. And the Scripture has made these things clear. Josephus also, in the first book of the Antiquities, says that when the prophecy of Isaiah was shown to Cyrus by the captives, and he learned these things and found that he had been called by name two hundred and ten years beforehand, he did what had been commanded with great eagerness. CHAPTER 45. 1. Thus says the Lord God to my anointed Cyrus, whose right hand I have grasped, to subdue nations before him, and I will break the strength of kings. I will open doors before him, and cities shall not be shut, etc. He calls him "anointed," since among the Hebrews those appointed by God to kingship are so called. For kings were accustomed to be anointed with oil when they were established in rule. And figuratively the Scripture also calls the saints by this name. So he called him "anointed," as one called by God to rule. And as such, he says, I promise to grasp his right hand, so that he may not be turned aside, nor be conquered by any stronger power. For this is a sign of support, as he says in the Psalms: "You have grasped my right hand, and in your counsel you guided me." And having subjected very many to him, I will break every dominion among the remaining nations, leaving nothing impassable for him, wherever he wishes to advance. But even if anything powerful stands in the way, becoming like a mountain, and even if it is strong as bronze and iron, I will humble and loose all things, so that not even unseen treasures escape him, which were hidden from the kings before him. But some say the treasures are those who were especially powerful, who at the approach of Cyrus sank down into caves and lay hidden.

Having learned this, he lit torches and searched out the men. Know, then, who I am, that these things will come to pass—I who spoke your name so many years beforehand. For I am the God of Israel, whom you did not fail to know. It is for his sake that I have bestowed such great dominion upon you. For he is mine, chosen out of all the nations by the honor shown to their fathers. Therefore I received you as one of my own household, even though you did not know me, but were devoted to the idolatry of your fathers. This was so that you might not think these gifts were given to you as a reward for prior piety. But even if you did not know before that I alone am God, learn it now from what I shall accomplish, through which all shall know that I alone am God—both through foreigners and through those strange to my worship, accomplishing what seems good. And through those things by which I delivered my people over to dejection, as though in anger and darkness, through discipline, when it was the time for discipline. But when it was necessary to save them once they had been corrected, I caused light and peace to rise upon them, because of the gladness that comes from the release of their bonds. For I am the provider of peace and light, and of darkness and of sorrows—which the many are wont to call evils—of which I am the maker, dispensing them according to worth for the benefit of those who receive them. But some have called light and darkness day and night. And they say that, in accordance with what was brought upon the Babylonians because of the cruelty they showed toward the captives from Israel, God spoke through Zechariah: "I have been jealous for Jerusalem and for Zion with a great jealousy, and with great wrath I am angry against the nations that join in attacking, because I was angry but a little, but they joined in attacking for evil." And to Babylon itself he says:

I have given them into your hands. But you did not give them mercy." Therefore he spoke through Jeremiah to Cyrus: "Go up against her, and against those who dwell in her. Take vengeance with the sword and destruction, says the Lord, and do according to all that I command you." And again: "The Lord has opened his treasury, and has brought out the vessels of his wrath, because there is work for the Lord in the land of the Chaldeans, because her times have come. Open her storehouses, search her out as a cave," and the rest. And through the present prophet it was said: "I will stir up the Medes against you," and what follows. Having foretold the coming return, the word again, as at good tidings, commands the heavenly powers to rejoice, and the rational clouds, which he previously commanded not to rain rain upon the vineyard,

to supply righteousness to those who dwell on the earth. And the earth, he says (meaning those who dwell on the earth), the formerly desolate land, let it be renewed, bearing the fruits of godliness, mercy and righteousness. And these things will be when your Creator has commanded it. For to him who brought you forth from nothing by his creative power, it is most easy to renew the work of his making. But some say that Scripture, as is its custom, has raised the discourse from particulars to the universal.

For having spoken of the matters concerning Cyrus, and Babylon, and the return, he transfers the meaning of what was said to Christ, who was sent by the Father to proclaim release to captives, and recovery of sight to the dead, and to rescue those bound fast by the chains of sins from the tyranny of Satan, and to prepare them to run back to himself, who raised up his own temple, the Church, presenting to himself a pure virgin, having neither spot nor wrinkle. By the things, therefore, that Cyrus did, as through some image, the things bestowed on all are signified, at which the heavenly spirits also rejoice, if indeed they rejoice even over one sinner who repents, which he also calls clouds, through which the consolations of the Holy Spirit are sent down like rain into the souls of believers. Or else the clouds signify the mystagogues who are on the earth, who, going about the earth, scattered the sacred word to all, watering the souls of the thirsty unto spiritual fruitfulness, freed from the seeds of the devil, of which the fruit was none; there was not one who did good, not even one. But the fruits of the Spirit are mercy, that is, love, which is the fulfillment of the law, having the righteousness of the gospel joined with it. Unless someone should say that righteousness is the Lord himself who sprang up from the earth, through whom we have been shown mercy and have been justified. Concerning whom David also says: "He wrought righteousness in the midst of the earth." For he had his flesh from the earth, not having come down from heaven. 99. I am the Lord who created you, making you better, I fashioned you as the clay of a potter. Will the plowman plow the whole earth all day long?

Will the clay say to the potter, "What are you doing, that you do not work, nor have hands?" Woe to him who says to his father, "What will you beget?" etc. The word seems to rebuke those who, after so great a promise concerning the restoration, do not run to God, and [to show] that He is God of all, disciplining the people at the right time, and again taking them up, and preparing the temple and the city better, renewing again like a potter the things that were shattered, and showing the second things better than the first. God, having taken the same image also in relation to Jeremiah, added: "If as this potter I shall not be able to do to you, house of Israel?" And now he says through the present prophet that I have prepared better, now as the clay of a potter, the people who were shattered long ago. And instead of "I have prepared better," Symmachus said: "Woe to him who contradicts the one who formed him." And instead of "Does he who plows plow the earth?" Theodotion [said]: "plowing those who plow the earth." For I, he says, who cultivate those who dwell on the earth, have remolded the people. Do not, then, oppose my economies, as neither does clay the potter. For we have the account of clay, having been molded from earth, as toward a potter, the Creator of all. Everyone, then, who opposes is wretched, but especially he who has obtained God as Father and is a people devoted to him. For woe to him who says to his father, "What will you beget?" or according to Symmachus, "What did you beget?" For some do not cease accusing God: "For what need was there of this life? What is its administration? And what is the use of those things? But it ought to have come to be thus." Then he says: "Ask me concerning my sons, and concerning the works of my hands.

By "sons" he signifies the intellectual and rational essence; by "works," the parts of the world. For if you have something to say, he says, for the correction of these things, speak. But if anyone wishes to learn about them, let him ask me through my prophets, and he will know in what manner I govern all things with care. For what fault does the creation of man have? What beauty or magnitude does heaven not surpass? What was made that is not for use? The earth provides a dwelling for man, and plants and animals for his use. The stars of heaven now light his way like torches, and again in harmonious motion are able to produce signs and seasons. And in addition to other good things, I have raised up a king also for my people, either Cyrus, he says, whose ways are straight—or according to Symmachus, "and I will make straight all his ways." And he shall build my city. For in effect he built it himself by entrusting it to those who wished to go up, and allowing them to do this with gifts. Or Zerubbabel, drawing his lineage from David, who, leading those who went up, built the temple. Concerning whom it says: "The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it." But it would be taken more fittingly of Christ, who also says: "But I have been established king by him on Zion, his holy mountain." His ways are truly straight. And he himself built the true city, saying:

I will build my Church upon the rock, and the gates of Hades shall not prevail against it." This Church is composed of living stones, is indestructible, extends from east to west, and has freed us from slavery to demons—and that freely, according to the saying, "By grace you have been saved." For the historical events concerning Cyrus or Zerubbabel were symbols of the true realities. For the words "Thus says the Lord to my Cyrus, my anointed" fit Christ better. For according to the plain reading, Cyrus was not a Lord's anointed, being a Persian, nor did he build the city, except for the beginning of the foundations. Then it remained desolate until the reign of Darius. And the following words fit Christ better than Zerubbabel and Cyrus, in which he says that Egypt has labored, thereby signifying through it all those who of old were enslaved to demons through idolatry. And against you, the king who is prophesied, every barbarian nation shall pass over. For Saba is an Ethiopian nation, whose queen came to Solomon. And as a good end for these he foretells the worship of Christ, who was both God and had God within himself, which those who worshiped did not know before. He is also the Savior of Israel. For the name Jesus signifies this. While these worship, those who oppose them are put to shame—both those of the circumcision and the Gentiles who at times persecuted the Church. For having diminished nothing, they increased it. But Theodotion rendered: "Nevertheless in you is strength, and there is no other besides him." And Aquila said: "strong." Instead of "we did not know," Theodotion and Symmachus have "chief." And Aquila: "hiding.

having revealed the hidden meaning of the theology of Christ. And in accordance with the prophecy concerning Christ, he also makes mention of his disciples. For these were the Israel that is saved, through whom he renewed the islands as Churches, to whom the saying will also apply, "They shall not be put to shame," since they accomplished so great a work everywhere in the inhabited world. But some have interpreted the passage from the beginning in this way: He gives the reason for which he became man, saying, "I am he who formed you." And the "I am" sets forth the true existence and the life that truly is. "I formed you," however, for incorruption, not having made death, and I have shown no living creature upon the earth that is comparable; for you alone I molded with my own hands as a potter, honoring you with my own image, in addition to the fashioning of the body. Concerning which he also said to Job: "Did you take and mold a living creature, and make it capable of speech upon the earth?" And David also says: "You made him a little lower than the angels." Then, to those from Israel who accuse him of the departure from the legal types to the transposition into truth, he reproaches them. For they were saying, "If this man were from God, he would not be breaking the Sabbath." For someone plows, he says, not in order only to plow, but expecting fruits from the seeds that are cast down. And I, therefore, plowed you, as land mad after matter because of idolatry, with the law of Moses, preparing beforehand for my Son the casting down of good seeds. Why, then, do you cherish the plowman's law at all times, when it is the season of the remolding through water and Spirit? To

which I do not have you yielding to, nor looking at the clay of the potter, as it is molded and remolded by his nod, blaming nothing in the creative hand, as though it did not have knowledge of the remolding? But neither does he who is about to be born inquire of the Father whether he will indeed beget. Why then do you not yield to the Creator of all things the manner of knowing the remolding, about which, when Christ was speaking, Nicodemus said: "Can a man who is old enter a second time into his mother's womb and be born?" If then, he says, the clay rebuked the potter, and no one yet born inquired of the father what he would bring forth, you also who will at times be my sons and daughters, ask in what manner this will come to be. Command me also concerning the works of my hands. Instead of: ordain how it must be done, as though to one who is ignorant. Therefore one must say in silence with Paul: "O the depth of the riches and wisdom and knowledge of God!" and the words that follow, since another Scripture commands us to say: "That you are able to do all things, and nothing is impossible for you." For he knows how to transform, as he says through Ezekiel, that "I will draw out their stony heart from their flesh, and I will give them a heart of flesh, that they may know that I am the Lord." Therefore also displaying his own power, I made the earth, and man upon it. For he who created will also be able to recreate. And again he calls hand the Son, through whom he has made all things. "For by the Word of the Lord the heavens were established," who also commanded the stars, appointing the sun for the beginnings of the day, and the moon for the night.

Therefore the psalm says: "The sun knew its setting." And again: "You established the sun and the moon." What follows makes clear the meaning of those who came before, through which Christ is proclaimed to be King of righteousness, being righteousness itself. For elsewhere it says: "Behold, a king of righteousness reigns, and rulers shall rule with judgment." For being by nature King with the Father, having become incarnate he again subjected those who had revolted, having straight paths—the oracles of the Gospels. For there is nothing crooked in them. And the rough part of the legal commandments he has escaped. He has founded the Church, himself being the foundation, on which we also are built up as precious stones, whether as a holy temple, whether as a dwelling place of God in the Spirit, who did not ransom our captivity with gifts. "For," it says, "we were redeemed not with corruptible things, silver or gold, from our vain manner of life handed down from our fathers, but with the precious blood of a lamb without blemish and without spot, Christ." We are not therefore our own, but belong to the one who purchased us. And having spoken beforehand concerning Christ, that he will turn back his people, he immediately added who those called will be, taking the foremost of the idolaters in this as a demonstration of the power of the one who saved. For he was sent to the lost sheep of the house of Israel. But when the beloved one kicked back and killed him, he shone forth at once upon the nations. And of the Ethiopians, it says, the trade, the cities of the Thebans, whose neighbors are the Sabeans. And they labored, serving bitter tyrants, asking for their sons and daughters for sacrifices; that is, the vigor of their impiety gave way, defeated into piety.

For whatever resistance they had to this was dissolved. "For where sin abounded, grace superabounded," since churches have been established everywhere among them, and so many monasteries and virgins are seen among them laboring in the toils of ascetic struggle. He calls them lofty, as being conspicuous in impiety. And he calls the bonds of love "handcuffs," and the chains of the love of God, so as to say: "Who shall separate us from the love of Christ," into whom comes every end of Prayer? For in Christ we ask the Father for our petitions; and having him in himself, he is likewise God, as he says: "He who has seen me has seen the Father." "I and the Father are one." And the phrase, "In you is God, and there is no God besides you," is equivalent to: "And the Word was with God, and the Word was God." And the voice of those who repent is the phrase, "and we did not know." These also

confess him as Savior of Israel, as having of old saved Israel; that is, Israel must now be understood as the one who sees God. "For not all who are of Israel are Israel." But those who opposed him, not having wronged his glory, are put to shame; for they shall be for a vision to all flesh. And from the Egyptians and those bordering on them he has raised the discourse to the whole of the nations, calling the Churches from the nations "islands," renewed into newness of life, having put off the oldness, as Paul commands: "Put off the old man"; and again: "Put on the new man, which is being renewed according to the image of him who created him." And again: "Be renewed in the renewal of your mind.

So our renewal is a new creation: "If anyone is in Christ, he is a new creation." But some, taking their start from "Does not the plowman," explained it thus: By way of parable he urges them to bear the fruits of righteousness. For you wish, he says, that I alone plow your souls, while you provide no fruit. Then he teaches them to yield to God's counsels concerning the nations, neither clay resisting the potter, nor a child hindering father or mother as they hasten to beget other sons, nor bringing any blame for this. The one who made, he says, the things that are coming by foreknowledge, persuading them to recognize his own power. For let it be, he says, that when making and fashioning you, you did not follow with knowledge; will you also disbelieve when he foretells things to come? For the things that happen come about piece by piece, but his knowledge is gathered all at once with me. Nevertheless, do not despair of salvation, as though sinning you could escape my notice. But having become better, entrust your affairs to me. For I do not need your reminding, so as to deem worthy of providence those who are my handiwork and reckoned as sons and daughters. For I did not make heaven and earth for myself, but for your use. And when the stars were made, the angels marveled. Since, then, all things are steered by me, not even the things on earth escape my governance. Therefore Cyrus too, moved by me, though he is not himself pious, will set right your affairs. Since also previously, he says, I freed you from Egypt, and he has ceased from my scourges. But you again do not cease sinning and laboring in vain over your own traffickings.

But nevertheless, if you believe in me, you will have all the renowned men as your subjects, and those full of pride and bound by love will arrive at Jerusalem as at a school of piety, and they will call you blessed, as those who serve the only God, whom they themselves did not know. But if you neglect repentance, my only-begotten Son will be present, having become Jerusalem and Judah, in whom they will pray, by whose seal both wicked men and demons will be defeated. Historically, this must also be understood of Cyrus, before whom everyone who opposes him will be put to shame. And in the case of Israel, that those who have returned from captivity will conquer their adversaries. Then, having spoken of islands, he indicates that Jerusalem too is hemmed in by the nations surrounding it and battered by waves, while its inhabitants by their sins continually emulate the impiety of those who dwell around them. Therefore he first urges that it be renewed. And indeed, that every place of the nations has received the knowledge of God. For if Israel, deemed worthy of such great things and called a son, when it departed from God, was deemed worthy of his loving-kindness, how much more you who are unacquainted with the divine laws? And an island is also every soul battered by pleasures and the salt-like fantasies of life. Such a soul, having come to know God and ceased from wrongdoing, will be renewed, recovering its own powers, and having put away the old leaven, and having become free from all shame, bearing the form of Christ. 18. Thus says the Lord who made the heaven. This is God, who showed the earth and made it; he himself set its bounds. He did not make it in vain, but formed it to be inhabited.

I am the Lord, and there is no other. I have not spoken in secret, nor in a dark place of the earth, etc. These words follow fittingly upon "Be renewed before me, you islands," and what follows. For having spoken about the Churches and the apostles, he will add, "I have not spoken to you in secret." And how he sets forth the credibility of God in relation to such a great promise, and teaches how greatly the race of men has been honored by him, so as even to obtain a saving calling. And not simply "Lord," he says (for very many are falsely called [lords] in heaven and on earth), but the one who [is Lord] through the things he made, which is to say: heaven as a dwelling-place for angels, and earth as a habitation for men. These were able both to live well and to know God, inasmuch as they were made in his image, and to be on earth what the intellectual powers are in heaven. For he says that the earth was prepared for their sake, in accordance with the text: "Let the water be gathered into one gathering, and let the dry land appear." Since, then, the proclamation of the Gospel has been granted to me as one honored, giving this to all, as the Creator of all, not to Jews only. Therefore he says: I am the Lord, and there is no other. I have not spoken in secret. For I have spread abroad the divine Gospel to all. Therefore the sound of the aforementioned apostles went out into all the earth. For the oracles of Moses were spoken in secret, in the Hebrew tongue and in such characters, in an inaccessible and waterless desert. But the proclamation of Christ is spoken in every tongue, and is written in every script. The words "not in secret" most interpreters have understood in this way, lest someone should say: God is truly one and only, but it is unclear whether he wishes others also to be called gods.

He says, I appointed a law concerning this, having spoken nothing in secret. For the Lord came down upon Mount Sinai in the form of fire, and with the sound of trumpets, and with thunders and lightnings, and the whole inhabited world was suspended in suspense, both when you were called and when the rule of the Egyptians was being overthrown, not so that you might serve vain things; for he has called the idol vain; for he proclaimed to you openly, "You shall worship the Lord your God, and him only shall you serve, and you shall not make for yourself an idol." And often the phrase "I am" has been spoken by way of exhortation, for the understanding that God alone also performed the wonders of old. Speaking righteousness and proclaiming truth. For the law was ordaining what must be done justly; but it was also hinting at the truth through shadows, prefiguring the things in Christ. For Moses spoke concerning him. And these things indeed are what they say. But according to the first interpretation, I did not say to the seed of Jacob, Seek a vain thing. But according to Symmachus, Seek me in vain. But according to the others, Seek me emptily. For I proclaimed the Gospel to you first. And so that you might not seem to worship God in vain, I promised you as a reward eternal life, and what eye has not seen, and the things that follow. But since I am God, speaking righteousness and proclaiming truth, according to the principle of righteousness, after those of the circumcision, I call all to myself, and I make a common proclamation. Be gathered and come, and take counsel together, you who are being saved of the nations. But instead of "take counsel together," Symmachus says, Draw near to me, you who have escaped of the nations. And "be gathered" belongs to him who calls those whom Satan has scattered.

For the Savior came and endured death for our sake, so that, according to the evangelist, he might also gather the scattered children of God into one, bound together in unity of soul and faith. And he says, he has come to those who are far off. For error separates from God. Therefore Paul also says, "You who once were far off have become near." And again, "He proclaimed peace to you who are far off, and peace to those who are near." And the prophet also says, "Draw near to God, and he will draw near to you." And the phrase "take counsel together" exhorts them to approach with understanding. For it is necessary, having renounced all error, to approach God in this way, exchanging a pious mind for their former folly. Therefore, gathering yourselves together, understand that those who take the carved image of their own wood are utterly foolish—that is, those who exalt it so as to bring glory to God through it. Or rather, those who carry lifeless things, since they cannot move, how, whether journeying or sailing, do they ask help from these? But if they have anything to say concerning their own gods, let them come forward. For having come near, they will recognize the true God.

Is it not a great proof of divinity to foretell these things through the prophets—something the demons, who promise to foretell by deception, are unable to do, since they neither foreknew the coming of Christ nor their own destruction? But I have foretold it; I am righteous and a Savior. For with a righteous word I call all the nations to salvation. For this is what "from the end of the earth" makes clear. And in another sense he calls himself righteous, in contrast to the demons who have wronged our nature, who did not even abstain from human sacrifices. And how is he not righteous who comes to the aid of those so greatly wronged? He who, foretelling universally, keeps the outcome of what has been foretold without fail. For having foretold to Abraham the slavery and the freedom of his race—when neither Abraham had reminded him (for then he did not yet exist, nor did any of those descended from him who acted righteously)—he brought it to fulfillment. And again he calls himself righteous, frightening those who have sinned. For the punishment of the righteous is inexorable. And he calls himself Savior, so that those who have learned to do all things for their own salvation might confess, on the one hand, by repenting, the penalty they owe for their righteous deeds, and, on the other hand, having obtained loving-kindness, the goodness of the one who forgives. "For the righteous man is his own accuser in the first speech." And he puts forward the righteousness concerning the nations with an oath, "so that, as the divine Apostle says, through two unchangeable things, in which it is impossible for God to lie, we might have strong encouragement." And my words, he says, shall not be turned back. And what words? Those through which he said, Turn to me, and you shall be saved, you who are from the end of the earth. And for what reasons he added the oath, he makes clear by saying:

That to me every knee shall bow, not of the Jews only. For if Israel, after so many sins, needed grace, much more, since what is said is great for all, it was disbelieved. Therefore, as speaking to men, he added an oath, that they will worship him, and they will make him an oath, which has been fulfilled in part when the nations were called. But it will be fulfilled completely at the consummation of the Age, when every human phantom and falsehood will be abolished. And every tongue shall say that righteousness and glory shall come to him. But Symmachus has said "glory" for "strength." For all the virtues in the heavens will have him as their end. And every strength of men who have struggled for piety will come to him, who provides rewards of virtue and toil. But those who separate themselves will be put to shame. Therefore it has been said: All who worship carved images shall be put to shame. And it was said to the Jews: "Unless you believe that I am, you will die in your sins." But when will they be put to shame? When every knee bows, it is said after these things, they will be justified, and in God all the seed of the sons of Israel will be glorified. But the seed of the sons of Israel. For the sons of Israel, who happened to be the first heralds of the Gospels, whose seed and succession he said would be justified and glorified, having been deemed worthy of adoption, concerning whom it was foretold: "Unless the Lord Sabaoth had left us a seed." But that the disciples are the seed of the teachers, Paul also makes clear, saying: "For in Christ Jesus through the Gospel I begot you." Chapter 41.

Bel has fallen, Dagon has been shattered, their carved images have become for beasts and cattle. Take them up bound, as a burden for the weary, the exhausted, and the hungry. They are not strong together, who will not be able to be saved from war; but they themselves were led away captive, etc. Having spoken about the conversion of the Gentiles and the election of the seed of the sons of Israel, turning to the Jews he signifies the complete destruction of idolatry. Bel is also what the Greeks call Cronus, to whom most people brought as sacrifice their dearest possessions. Dagon was a carved image of the Philistines honored in Ashkelon and Gaza. The prophet adhered to the wording of the history. For as the ark, having been captured, was brought in to him, he fell and was shattered at once. Leading the discourse from the particular to the universal of idolatry, he says, Their carved images became for beasts and cattle. Such were the idols throughout all of Egypt. Symmachus says, Their idols became given over to living creatures, evidently as having been cast away and utterly thrown down. Some say that God reminds them that his own works remain forever accomplished, but all the works of idols are false and fall away to nothing. For God is the same, not admitting change in will or nature. And what Abraham foretold, he accomplished. And now he is true in saying, To me every knee shall bow, and a gift will be given in common to all. The weakness of idols is exposed; and when you have been handed over to captivity, the burdens of elephants and of beasts of burden led away will become a burden. And men carrying them on their shoulders will grow weary. But what is one carrying who is weak in God?

These, then, are not gods. For how could they be led away captive by their enemies? How could they have overlooked their own worshipers when these suffered such things? Others say that in the processions of the demons the priests carried out the images, bearing them on their shoulders, and went through the streets carrying the burden. Through these things he reminds Israel both of the enemies who will lead them away captive, since they worshiped idols, and, hinting at their thought, that the burden of the demons is heavy and hard to bear for souls, when they have enslaved them through impiety, leading them away like captives bound with the chains of sins, making this the end of the war against them. Then he calls them not Jacob, but only the house of Jacob, because of their kinship according to the flesh, and a remnant of Israel, as a kind of dregs and leftover of Israel. Some say that, since the majority were led into captivity, he calls them as it were one house and a remnant of barbarian cruelty. For he says they will suffer this if they do not repent. Others say that he brings them to a sense of what has been said. For those who boast that they are of the race of Jacob ought to emulate his manner. For even if you happen to be a remnant of Israel—the two tribes left behind (for the ten were led away into captivity)—nevertheless I will not overlook you if you repent. Finally, since they practice these things to no profit, he reproaches them with the law from their tender nails. For receiving circumcision on the eighth day, they are brought up in the other legal ordinances, so that it was said on this account: "And the peoples have practiced vain things." For worshiping idols, they needed prophetic words for their refutation. You, therefore, the same ones in your error—

But I, the same one, seeking your salvation always in my love for humanity, and having disciplined you by captivity, will again release you from bondage. For like a good physician, now by threats, now again by promises of good things, he tries to snatch them from the hands of the devil. 15. To whom have you likened me? See, devise, you who are led astray, and those who weigh out gold from a pouch, and they will set silver in a balance by weight; and having hired gold, they made handcrafted things, and bowing down they worship them. They lift it onto the shoulder and carry it. And so on. He says: I am like this toward you. But you, consider into how great an absurdity of impiety you fall, subjecting the incorporeal to images of mortal beings, contributing gold and silver, thinking to honor the divine nature by matter and molding. For this, what defense, cunningly devised, will you find? Therefore awake to the thought of my divinity, that I alone am eternal. And the proof of this is foretelling through my prophets the things that are to be accomplished in long times afterward, of which I have already done some and will do others, by calling my servants the angels like birds, and the ministering spirits sent for service because of those who are to inherit salvation. But the rest gave forth: calling a bird from the east, a man of my counsel from a land far off. He makes clear the Christ, whom he says has been called back from a land far off, evidently from the recesses of Hades, through whom he says he will fulfill the promises. But others said the bird was the Babylonian, about whom Ezekiel says:

The great eagle, the one with great wings," and what follows. Explaining these things, he says: "Do you not know what these things are? When the king of Babylon comes against Jerusalem and takes its king and its rulers," and what follows after these; for by the parable he has called these the choicest of the cedar. He meant Zedekiah as the king, whom he took captive. But others say that Cyrus was called a bird. And "I created," that is, I prepared, evils, clearly afflictive evils. And if no one is found pursuing my will, I will send my Son to fulfill the Father's plan. CHAPTER 47. 15. Come down, sit on the ground, virgin daughter of Babylon. Enter into darkness, daughter of the Chaldeans, because you shall no longer be called tender and delicate. Take a millstone, grind flour, uncover your veil, lift up your gray hairs, uncover your legs, etc. And these things are said to those from Israel, to whom he said, "To whom have you likened me?" There, then, he called them wandering, but here, having lost their heart. In place of which Symmachus rendered, "the hard-hearted." And in either case the insensitivity of their mind is established. Therefore they turned to idolatry. But nevertheless God, having mercy on them, calls them back through good promises to understanding, having been far removed from righteousness, that is, from God. For they had grown weary in their souls, seeing those taken captive oppressed, and they considered God's promises vain. Therefore he proclaims to them the judgment against Babylon. For God punished those from Israel not hating them but wooing salvation for them, as also among physicians those who cut and cauterize;

Since every punishment is brought on for benefit. And along with the promise of partial salvation, he also interweaves the declaration of the most general salvation. For the redemption through the Lord is partial, but the redemption through Christ is of all men. And the phrase, "I will not delay," resembles that: "Yet a little while, and he who is coming will come, and will not tarry," and we shall understand Zion as the Church, in which we receive his salvation in glory, as many of us as are counted into the spiritual Israel, if we shall keep a mind that sees God, being counted as children according to the promise of Abraham. But Symmachus rendered it: "I will give salvation in Zion, and glory to Israel." These things, then, he says, I will give to Israel through loving-kindness; but I will display my righteousness, proceeding against those who punished you beyond what was due, whose lofty kingdom I will indeed bring low. For they boasted greatly, having ruled over the nations for long ages. And having personified the kingdom, he called it a daughter of Babylon, and a virgin, as one adorned in the prime of her power, and he commanded her descent from on high. But some say that the daughters of the Babylonians, or even the women, were spoken of in this way, whose capture by the Medes he described, and their being led away into slavery. Their descent signifies the change from glory and luxury, freedom and wealth, to the opposite. So he called the darkness of the virgin her incurable calamity. For grief and fear always darken the mind. And he calls her tender and delicate, both because of her manner of life and the exceeding adornment of the kingdom, or of the women. For among those with whom the warrior was adorned with gold and anointed with the most fragrant myrrhs, what would one say of the women?

And "sitting," he says, as of a queen. These things, he says, having laid aside, like a servant woman at the mill, she will serve those who have been captured. And the veil, woven from various ornaments, she removed and laid aside from her head. And the mention of gray hairs, either he spoke it as of a long-established kingdom, or indicating the cruelty of those who spoke, so as not even to spare an elderly woman. And instead of "Uncover your veil," Symmachus says, "Cover your ears"; and instead of "I will take justice from you; I will no longer deliver you to men," he rendered: "I will take vengeance for you, and no man shall stand against me." And instead of "the Lord Sabaoth who delivered you," Aquila has, "the Lord who is our near kinsman." These things, he says, our Lord has decreed against you, redeeming us—clearly from the leading away into captivity, through which it was necessary to pass, being dragged away and crossing the rivers that lie in between. And that she has suffered justly, another prophet also made clear, saying: "As she has done, I will do to her";

and again: "As you have done, so shall your recompense be." And in general the Scripture says: "Woe to the lawless man. Evils according to the works of his hands shall befall him." And the phrase, "I will no longer deliver you to men," according to the Seventy, signifies that she will no longer be delivered to such inhuman men. Perhaps he speaks also to those who conquered long ago; but this, having been spoken to Israel, has been inserted. Then again he says to Chaldea, "Sit down, deeply bowed," or according to Symmachus, "silent"; for she who was so greatly boastful, and who treated the nations as slaves, repent now for what you have done, being given over to such great darkness of discipline.

But Symmachus rendered "strength of a kingdom" as "mistress of kingdoms," and he added the reason, teaching that one must not trample upon those humbled by God, since it is possible for them, once disciplined, to be shown mercy. And in agreement with these things Zechariah also says: "I have been jealous for Jerusalem with a great jealousy, and with great wrath I am angry against the nations that join in attacking; because I was angry but a little, but they joined in attacking for evil." But you, he says, have supposed that you will reign even continually, teaching that one must not trust in present prosperities, but look ahead to the last things, and to the changes that will come afterward. And these things were the result of the arrogance of those who reigned in her. And at one time he threatens her with the loss of a man—of the king during the time in which she was captured—and of the children who were ruled by her, or also of her own inhabitants who fell in battle. And these things will happen to you not only because of what has been said before, but also because you placed your hopes in incantations and sorceries. For when those who pursued these things foretold victory to you, you were lifted up to a swelling of pride, at once trusting also in your power, and not thinking that the Persian rule would appear stronger, you said: "I am, and there is no other," having trusted in the divinations from demons and in those from the stars. And the hope placed in demons he calls fornication. For it is an apostasy from God. For for all human beings, kinship with God is according to nature, but kinship with demons is alien, bringing about their intercourse with human beings through sorcery. Therefore Paul also joins idolatry to sorcery, saying:

Idolatry, sorcery." Therefore idolatry is not excusable for the Chaldeans or for others, but is destructive. "It shall be," he says, "that your fornication will be for shame," when the hope placed in demons falls through—demons whose strength is weakness, since they can neither foretell, as I do these things to you, nor are they able to help. But in place of "Know that their understanding shall be, and your fornication shall be for shame," Symmachus says: "And this knowledge of yours has deceived you." And he calls the wisdom of the seers "understanding." Therefore he says, "And you shall surely not know from divination the coming destruction," which he also calls a pit, indicating the inescapability of those who have fallen into it. And Daniel shows how certain magi, Gazarenes, sorcerers, and those wise in such matters (for so they called them) were distinguished among the Chaldeans, who were also held in esteem by the king, as though the kingdom were kept upright through them; he says that they will receive the punishment through fire, when the city too shall be burned with fire, being unable even to help themselves. But some have taken the passage ironically, as addressed to the Chaldean woman: you have coals of fire, that is, hot and boiling men—those of whom the account speaks—when you sit upon them, that is, rest upon them. For they themselves shall be a help to you. That is, he calls the corrective and beneficial punishments "coals." For when you have turned back, he says, the things of punishment shall be for good, since the help from me is obtained, even if you consumed the time before in vain labor. And he says these things shall also be for each one of men. For those who have gone astray on their own account will have punishment, which you shall not escape unless you repent.

But "you have labored" is used in place of "you have grown weak." For having turned your service from God to demons, you have become easily captured. And in place of "You have labored in your turning," and what follows, others say: "Your merchants from your youth. Each one wandered off to his own side, from among whom no savior has been found for you. Therefore there is no one who saves you,"

according to Symmachus. But some have interpreted "A man has wandered off by himself, but for you there will be no salvation" as if he were saying: Many people have wandered off in a human way, having fallen away from God in a measured manner, carried along by the passions of the flesh; but you have advanced to such a degree of impiety that no place of salvation has been left for you. CHAPTER 48. 11. "Hear these things, house of Jacob, you who are called by the name of Israel, and who have come out from Judah. You who swear by the name of the Lord God of Israel. Remembering not with truth, nor with righteousness, and clinging to the name of the holy city, and supporting yourselves upon the God of Israel," etc. Having spoken the things against the Babylonians, he says to the Jews by way of reproof, that it is because of the justice that is with me that I pursue those men, not because you have been established as worthy of help. For he calls Jacob a house, as being unworthy even of the title of the forefather, and as sharing only in the bare name of Israel, and of the physical seed of Judah. For this is from water. And he inscribed Judah as of royal lineage.

But just as they were falsely called these names, being unworthy of them, so swearing by God and remembering the God of Israel, they honored him with their lips while standing apart from him in their heart, and they vainly seemed to be established in the Lord, clinging to a city consecrated to him. For after Hezekiah, Manasseh turned them to every impiety, and in him established an idol in the divine temple. Therefore he says to them: "What has the beloved done in my house, an abomination?" And through many prophecies he reproached them for their impiety. Therefore he calls them back to piety with very many exhortations. And the Savior also refuted them for thinking on the basis of physical kinship, saying: "If you were children of Abraham, you would do the works of Abraham." And now he calls them continually from their fathers, leading them to the memory of their piety, so that they might not become the cause of destruction for themselves and for the city. And he shows that he foretells it, not for display, but for their benefit, so that they might not ascribe what happens to idols, and so that having foreknown they might repent; for he could have punished the Babylonians even in silence. For he also brought it upon Pharaoh by foretelling: "So that he might know the one who brings it." Know, then, O unbelievers, he says, that as many things as I ordained through the prophets before, so that the words might come to many ears, have come to fulfillment. For it is God's alone to foretell; and Manasseh vainly strives to know the future through divination; but what I foretold, he says, even if you did not expect it, nevertheless happened suddenly. Some have called the captivity earlier, after which are the evils that befell Babylonia.

As I said before, I called you inflexible and shameless, though I knew that even so they would attribute the cause of what would befall the Babylonians to idols. For indeed, when Jerusalem was captured, the women who were left behind, when Jeremiah forbade them to go down to Egypt, argued back: "Since we ceased sacrificing to the queen of heaven, all these evils have come upon us." Therefore Jeremiah, indignant, says: "Lord, your eyes are for faithfulness. You scourged them, and they did not grieve. You consumed them, and they were unwilling to accept discipline." See, then, that although you are such a one, being a lover of humanity, I foretell what will happen to the Chaldeans who are about to wage war against you, so that then you may call upon the one who foretold it as your helper. Do not therefore deceive him by saying that even before my prophecy idols commanded you—that is, they threatened or announced beforehand—that they would harm you. For on account of these things you will be persuaded to your harm, because having departed from me you were joined to them. Yet foretelling will profit you nothing. For you will not know—that is, you will not become wise through a change for the better—unless you await the outcome of the things threatened against you beforehand. Therefore I have made the new things heard by you. For they were new, spoken before they came to be. So when you suffer, do not say, "Before I suffered I did not hear," that is, "I knew beforehand, but I learned it from idols." For you knew nothing before I spoke them; for I have not made this known to you by another. Behold, I call you also before

to disobey is lawless. For this very reason it will also come upon you beforehand. Therefore the foretelling of what will befall you is out of love for humanity. For in handing you over, I handed you over for your benefit, not as a man looks to his own gain. For sometimes suffering disciplines the one whom reason has not disciplined. Therefore I foretold even the calamities of the enemies, turning them back from every side—by threat, and by fear, and by the experience of suffering, and by the power of foretelling—by my love for humanity setting you free again, and punishing the enemies, and because they blasphemed my divinity, ascribing the victory over you to their own gods, giving the glory of the One who is to those who are not. And he called the furnace of poverty the place of slavery, in which those who serve must also be poor. By what he says, he shows that Israel had sold itself for silver, casting away its own sins. For you do not endure weakness on my account—I who staged the events in Egypt for your freedom. But how does he say he has made new things, as some claim, when Ecclesiastes says, And there is nothing new? He means, then, the mystery of Christ, which is greater than the visible creation, which Paul also calls hidden. Therefore he says, Nor from the beginning did I open your ears. For Christ opened the ears of the apostles, so that they might also understand the Scriptures. And the ears are opened when the mind is also opened. For it does not hear in vain. For I knew, he says, that you would transgress, therefore I also hid it, and you shall be called lawless from the womb—that is, by foreknowledge. Thus the sinners were estranged from the womb.

You would have suffered even utter destruction, in return for the fact that you ascribed my glory to demons, had it not been for my very glory that was to be revealed for the salvation of the world. 122. Hear me, Jacob, and Israel, whom I call. I am the first, and I am the same forever. And my hand founded the earth, and my right hand established the heaven. I will call them, and they shall stand together, and all shall be gathered, and shall hear, etc. Having first spoken to those who were slandered, here he addresses those from Israel who live rightly. Therefore the phrase "whom I called" is added. In place of this, Symmachus says, "my called one," and Aquila, "my called." For from that people there were many called, but few chosen. Nevertheless, those to whom the word is addressed are not chosen, but called. He also reminds them of his own theology, calling himself without beginning. For what is older than the first is also without end, by consequence. For that which has no beginning has no end either. The others, making this clear, rendered it, "I am first, and I am last." And it has been said somewhere concerning the Only-begotten, that "He is the first and the last." Which he made clear by saying, "I was living and I became dead." For he himself is the beginning of life and the last, since he emptied himself, taking the form of a servant. At the same time he also brings them to remembrance of the honor and glory given to them. For he called them to his own intimacy out of all the nations, according to the verse, "When the Most High divided the nations," and what follows. And again: "And the Lord chose you out of all the nations to be his people." It was fitting, then, that he should not depart from God and be added to demons and worship the creature instead of the Creator.

Nevertheless, even so, in pity for them he calls them to well-being, crying out, "Hear me," now at least deigning to persuade them and to have them securely obtain the gifts that come from him. For according to Paul, though they ought to have been teachers by reason of time, they have again had need of one to teach them what are the elements of the beginning of the oracles of God. And the "I am" sets forth what is eternal and truly existent, in agreement with "I am the one who is," declaring that both his nature and his character are immovable. For being the same, I have the mark of recognition from goodness, through which I also brought all things into being, contrasting myself with the gods who are not, concerning whom it is said: "Let the gods who did not make the heaven and the earth perish." But since he adds, "My hand founded the earth," some said this was the person of the Father, whose hand the Only-Begotten is named in the Scriptures; for Moses says: "Your right hand, O Lord, has been glorified in strength," and

the rest. And David: "Let your hand be strengthened. Let your right hand be exalted," he being so called as the fulfiller of the Father's thoughts, so that he is properly the wisdom of God, making clear the paternal thoughts in the works done by him. Therefore it is said in Proverbs: "God founded the earth in wisdom." Not as a part, then, is the hand, but as perfect, that by which he himself works, the power that is from him, being very near to him. How then, he says, do you serve the creature rather than the Creator? For what has been made is subject to the glory of the maker beyond measure, so that the one who by worship brings it to equal honor with the one who made it is impious.

My right hand, then, he says, has established heaven—or, according to the other translators, the heavens—namely, the heavenly powers, concerning which he adds: I will call them, and they shall stand together. For they are obedient as to a Master, and they stand gathered together for the hearing of his words. This is in agreement with what was said at the beginning: "Hear, O heaven, and give ear, O earth, for the Lord has spoken." But if the higher powers are thus obedient to their Maker with reverence, how much more should we, being men, receive the divine fear? And in place of "who has declared these things to them," Symmachus said, "who has reported these things to them?" Whom the Lord will love, he will do his will. But Aquila: "who among men has reported these things? The Lord has loved him." For, he says, since the powers of the heavens, when called to the hearing of his words, obey and stand by, the Lord himself has declared it, and because of his love toward you he has made it clear to you. Or, according to Aquila and Symmachus, the Beloved of the Father and Only-Begotten himself has reported it to men, he who will also accomplish the will of the Father, bringing upon them the things foretold against Babylon, when he will also work the freedom and the return of the people. But some say that "I will call them, and they shall stand together" was spoken concerning those from Israel. How gladly would I have inquired, when they were gathered, what other God had foretold to them the calamity from war, as I through my prophets have made known the particulars; and having despised my words, you awaited the experience of evils. What, then, is the benefit to you of divination from demons, which foreknew nothing of what came afterward?

Some say that he urges the proud among the Gentiles to be present and to understand that no one foretold to them the things that would come to pass in later times. But it was God himself who both foretold the hardships and, when they changed their minds, called them back. Therefore he also foretold, turning them back by fear. Then he shows that, not bearing a grudge against them, but on the contrary loving them, he did what they wished. For they wanted God to destroy the Chaldeans who were oppressing them and attacking them—which indeed he did, not repaying them as to the righteous, but granting it out of goodness, and loving them even though they had sinned. Therefore also, before you suffered, I foretold their attack, so that by repenting you might make it of no effect. When they would not obey, I gave them success against you, disciplining you who had transgressed without repentance. Some have said that Cyrus was given success against the Chaldeans out of sparing the Hebrews, against whom they had shown their cruelty. These things, then, I will do at the time that is to come. But you, having learned these things—not spoken in secret, but with great boldness—come to me eagerly; for when the Father was deliberating these things, it was with him, for us. And now the Father himself, and the Spirit of his holiness, has sent me for the accomplishment of the things appointed by him. And how did he not foretell in secret, saying clearly through the prophets: "Thus says the Lord to my anointed Cyrus, whose right hand I have grasped," and the rest? And the taking of Babylon was not his own work, but of my assistance. In between, they say, is the voice of Cyrus: "The Lord has sent me, and his Spirit.

But the phrase "And now" makes clear that even if none of the things that happened had been foretold beforehand by God, nevertheless behold, now Cyrus himself has acknowledged that he was aided by God in all things. For having learned that these things had been said about him by the captives, and having read the prophecy, he employs a royal letter preserved in Esdras, which says: "Thus says Cyrus king of the Persians: The Lord of Israel, the Most High, has appointed me king of the world," and so on. But some say that the words "The Lord has sent me, and his Spirit," were spoken in the person of the prophet: "Because even formerly I did not speak to you in a corner, and now, sent no less by God, I have come for your benefit, speaking often about the same things, with God sending and the Holy Spirit speaking beneath." Hear therefore, O Israel, what the Lord who rescued you teaches you. "Remember your God," for I say these things to you so that you may find the way of salvation—you who, even if you were persuaded at the beginning, were untested in evils. And you would have multiplied in peace and righteousness, with the good things from here flowing to you like a river, and others upon others, like waves of the sea. That is, you had power beyond contest, like rivers and seas. And your seed, he says, would have been innumerable, not consumed by enemy attacks. But "dust of the earth" — the rest produced "millet of the earth." These things are said bodily to bodily people. But worthily of God one would understand the seed of Israel, about which the saying: "Unless the Lord of Hosts had left us a seed, we would have become as Sodom," indicating those from the Jews who believed.

For they became fathers of others by regenerating those who came to them, who were born not of bloods, but of God. It is reasonable, then, to interpret allegorically. For the Jews, even while transgressing the commandments, multiplied physically, so that the literal sense fits the spiritual sense better, saying with reservation that if they had kept the commandments they would have obtained these things. For there is nothing great in multiplying physically like worms. But some say that the phrase "I have shown you" was spoken of your finding the way, as if those of Israel were saying: How is it that we who are subject to you have suffered such things, we who were once delivered from Pharaoh through your invincible inclination? For I showed you, he says, the way of salvation, the law; which, if you had wished to fare well, you would have kept. But now, having transgressed and turned to idolatry, you were handed over to enemies; and not even so were you utterly destroyed with your whole race, through my love for mankind. For the remnant has been preserved everywhere for Israel. Therefore I say to you even now to depart from Babylon, not with fear and carelessly, but employing great haste, and crying out a voice of gladness. For as the exodus from Egypt became manifest to all the nations (with Pharaoh resisting, and the Egyptians being struck, to whom he says: For this purpose I raised you up, that I might show in you my power), so it was necessary that the redemption from Babylon also not happen in silence, but that the redeemer be glorified. "For the voice of exultation and salvation is in the tents of the righteous." For it was necessary to glorify in the manner of a narrative, according to the great David: "You have been well pleased, O Lord, with your land; you have turned back the captivity of Jacob.

You forgave the lawless deeds of your people, you covered all their sins. Showing himself to be the one who long ago led Israel through the desert, he says: If you had again asked for water to be supplied from the split rock, this too would have been yours as you journeyed into Judea. But since this did not happen according to history, some allegorized it thus: To those freed from captivity—the spiritual captivity of which Christ spoke when he said, "He has sent me to proclaim good news to the poor, to proclaim release to the captives"—the rational stream of the true rock is given forth. And the rock was Christ, according to the Apostle, who also says: "Whoever drinks of the water that I will give, rivers of living water will flow from his belly." But so that the impious among them might not think that the promise of forgiveness, and the joy that comes from it, came about because of them, he showed them to be strangers to these things. Some say that the Babylonians are called impious, who, having been handed over to punishment, could not rejoice, while those who had been redeemed rejoiced. But some say that, lest through the pleasure of what was spoken they grow slack and become negligent, thinking they would certainly obtain these things even if they were impious, since God had once spoken, he hung fear over them for their security. And how could anyone rejoice who has been deprived of joy

of the one who supplies it; for the promises are sure to those who keep them. For God's foreknowledge does not of necessity produce virtue. For behold, he foreknew that Jacob would become good. And he became good of himself, not because he had been foreknown. Therefore he is also blessed. It is necessary, then, not to be slack, when God foretells what is to come. But the phrase, Come out from Babylon, urges them to change both place and manner of life, bringing nothing of Chaldean character with them, being clean from augury and divination and every error of idols. And this would apply also to all the nations. But some say that the phrase, Bring these things near to me and hear them, is the person of Christ speaking, as though he would declare to them the salvation that comes through himself. And the phrase, Have I not spoken from the beginning in secret? Does he not say, From of old I foretold these things in a veiled manner through the prophets, that they should come to pass from that time? The very phrase, There I am, before his own coming became visible, he says was already with God according to foreordination before the foundation of the world. And now the Lord has sent me, and his Spirit. For that which is always with God now becomes visible in the world. But according to the human nature, the sending. For God is always present to all. And he is said to have been sent also by the Spirit, inasmuch as he is born of the Holy Spirit. But some say that the phrase, My hand founded the earth, and my right hand established the heaven, belongs to the same person. And the phrase, Now the Lord has sent me and his Spirit, which presents the Creator as the one who came upon the earth. CHAPTER 49. 13. Hear me, you islands, and give heed, you nations. After a long time it shall stand, says the Lord.

From my mother's womb he called my name, and he made my mouth like a sharp sword, and under the cover of his hand he hid me. He made me like a chosen arrow, and in his quiver he hid me, and he said to me: You are my servant, Israel, and in you I will be glorified, and so on. Having said what is fitting for the Jews, he again turns to the calling of the Gentiles, and to the manifestation of the Savior. Therefore he summons the Churches, calling them islands, as being surrounded by the salty waves of life and of temptations. And indicating whose the islands are, he adds, Attend, you nations, lest the word be thought to be addressed to the Jews. And great David also says: "The Lord has reigned; let the earth rejoice. Let many islands be glad." But what does he say to the nations—not to expect the outcome of events at the time of the prophecy, but after a very long time? It shall stand, he says, whether the promise or the thing prophesied. But the others, who rendered the reading before it, gave out "after a long time" as "from afar." Thus, then, Symmachus interpreted it: And give ear, you nations, from afar. Observe how the Lord says these things now, and through what follows speaks about another Lord, mentioning his own birth, and servitude, and saying such things. The Lord called me from the womb; from my mother's belly he reminded me of my name. For the names before the incarnation are fitting to the divine nature: God, and Life, and Light, Wisdom, and Power, and the like. But Christ, and Jesus, and God with us, are appropriate after the economy.

For Gabriel said to the Virgin, "And you shall bear a son, and you shall call his name Jesus"; and declaring its meaning he added, "For he himself will save his people from their sins." But the name "God with us" was spoken from his nature and his economy, as "Jesus" is from his activity. Therefore it was also said to the shepherds, that "Today a Savior has been born, who is Christ the Lord, in the city of David"; and "Christ," as one anointed, which did not fit before the economy. He says that his mouth was placed like a sharp sword. For elsewhere he says, "And by the spirit through his lips he will destroy the impious." So he says "like a sharp sword," both cutting and separating those worthy of God from those who are not such. For he says in the Gospels, "Do not think that I came to cast peace upon the earth. I did not come to cast peace, but a sword," and the things that follow these. And the gospel proclamation became a sword against the tyranny of the devil. And he has given us also the sword of the spirit, which is the word of God, through which we stand against the demons who plot against us. And elsewhere the prophet says, "In that day God will bring the holy, the great sword upon the dragon, the crooked serpent, and he will destroy the dragon." And the word will also fit the saints. By the word of his mouth, then, Peter destroyed Ananias and Sapphira. And Hezekiah's prayer turned back Rabshakeh. And Paul by a word made Elymas blind. After these things he says, "Under the cover of his hand he hid me," hinting at the economy of his presence in the flesh, which escapes the notice of many.

And a chosen arrow has also been placed by the Father, so that he might wound those worthy of his own goads (according to the soul that says, "I am wounded by love"), which arrow itself, as in a quiver, lies hidden in the flesh that he took up, being seen by the worthy alone. But some have said that the phrase "Under the shelter of his hand he hid me" signifies that the Son is inseparable from the Father, and that having become man he possesses a nature that is incomprehensible and unconquerable, which was preserved for him even in the economy, as David says: "The enemy shall not profit in him, and a son of lawlessness shall not add to harm him," and the verses that follow. And very many arrows of God came to be at various times. But the chosen arrow, and beyond all, is Christ, foreknown by the Father, hidden as in a quiver, who wounded and destroyed the evil powers on earth. And he said to me, he says, You are my servant, Israel: according to the body, being from slaves, a slave; and according to lineage, being from Israel, Israel—Christ. But as the power of God, through those things he works he glorifies him whose power he is, having become in the form of a slave, though by nature being the Son, to whom every knee shall bow of things on earth and under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. But some, thinking it was said to the people, say: He shows that it was by goodness alone that the Master was pleased to be called Lord of Israel, and to be glorified in him, both through the wonders in Egypt and through those that followed.

But the same people also say that the phrase "I have labored in vain" was spoken by the prophet, as one who suffered many things in preaching but benefited none of his hearers. But God, he says, gives me the recompense of my labors according to their worth. This, they say, is also said about each person who comes to perceive that he has spent his time to no purpose on the phantasies of life. But it would be more fittingly understood of the Savior, who, having heard what was said, answered: And how, O Father, shall you be glorified in me, who once labored much for the salvation of men and accomplished nothing more, since many others remained in unbelief, and also those of the circumcision? Concerning whom he said: "I was not sent except to the lost sheep of the house of Israel," who, in addition to their disobedience, also crucified him, so that it is said even by the Psalmist: "What profit is there in my blood, in my going down to corruption?" But those men said these things. But my judgment is with the Lord. For I, having done what was mine in the presence of my God, fulfilled the Father's will. And for this reason the judgment has also been brought forth by him. For they were cast out from kinship with him. But the nations have become the Lord's portion. And the Lord showed this judgment also through the parable, speaking of the vine-dressers who killed the heir, whom he also destroyed and gave the vineyard to other vine-dressers, who will render to him the fruits in their seasons.

These were the heralds of the Gospels, at whose time the clouds that were commanded not to rain upon the Jewish vineyard let down rains; at whose time Christ gathered not thorns but grapes, while we say, "The Lord will give goodness, and our land will give its fruits." And in another way Paul makes clear his labor and his judgment, saying: "Who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant, becoming obedient to the Father, unto death, even death on a cross. Therefore also God highly exalted him, he says, giving him the name that is above every name, that at the name of Jesus every knee should bow." But you will understand these things according to the flesh. For the Son is God by nature, not laboring, not needing a recompense in return for labors. Then again, using language befitting a man, he says that he was formed as a servant from the womb—as Son, not being formed; but as servant, wearing the servile flesh. For how, if the Son were a servant by nature, would he be said to be formed for servitude? It is clear, then, that he is free by nature. For this is what he also says to Peter in the matter of the didrachma contribution: "Are the sons free?" Therefore he added "from the womb," so that both the time and the manner of the servitude might be shown, being defined by the generation according to the flesh. And defining the cause of the servile formation, he added "to gather Jacob." So then, if it were not for these, he would not have been formed, remaining in the unformed divinity. For Satan scattered these also, along with the others, from God—either as idolaters, or as those teaching the commandments of men.

But Christ reconciled them to the Father, though they were enemies, to which Isaiah also called them, saying, "Let us make peace, let us make peace, you who are coming." And the disciples also cried out: "We are ambassadors for Christ, as God is entreating through us;" and again, "For God was in Christ, reconciling the world to himself." Israel and Jacob might be understood not only from the circumcision, to whom he says he was also sent, saying: "Do not go in the way of the Gentiles." But also every one who is saved through faith. "For he is not only a Jew who is so outwardly," and the rest. Therefore also in the middle of the discourse the person of those who are saved through faith has been interposed, confessing, "I will be gathered to him," and the things that follow these. And they will be glorified, receiving also the bright boast of adoption, and they have him as strength for the accomplishment of what must be done. But some, taking the words "I will be gathered" and what follows them as about Christ, have passed over how it fits. Others have said that it can also be understood of the prophet, signifying the recall of Israel and the gathering of the dispersed. And by way of elevation, also to the Savior, the fountain of the righteous, just as indeed the account concerning evils is referred to the author of evil. But the Father says to the Savior, "It is a great thing for you to be called my child or my servant," according to the others. For it is truly a great work, for the Son who was formed for servitude, to take the form of a servant for the salvation of the human nature which he created. Therefore he is also glorified, as not considering equality with God a thing to be grasped.

And in another sense it was great for him as a man, but small as God, to establish, he says, the tribes of Jacob. Therefore he also preached to them first, while they were captives in their souls, release, and to the blind, recovery of sight. But since they rejected the grace, he added accordingly: Behold, I have set you as a light to the nations. And the rest also handed it down in this way. Therefore, beginning the present prophecy, he said: Hear me, you islands, and pay attention, you nations; for the nations needed to hear: Behold, I have set you as a light to the nations. For so great a dispensation ought not to have failed, when Israel disobeyed and loved the darkness. And yet one of the prophets said to them: "Be enlightened, be enlightened, Jerusalem, for your light has come," and what follows; and another: "The sun of righteousness will rise upon you who fear me." Hence, addressing the nations, he adds: Thus says the Lord. But they do not know who the Lord is, he says: The one who rescued Israel. For you have heard how long ago he saved them from Egypt. But others say this was spoken to those of the circumcision, as if: I, who long ago rescued you, command you, so that you may not stumble against the stone of stumbling. Sanctify the one who despises his own soul. For to the extent that he humbled himself to death, even death on a cross, to that extent glorify and sanctify him; but if it is said to the nations, he testifies that they should not suffer the same things as the Jews. And "sanctify" means: regard him as venerable and holy. For while we were still sinners, he suffered for the ungodly, the

saying: "The good shepherd lays down his life for the sheep." Let him be confessed, then, as holy, which befits God alone. For in his case this is essential, whereas in others it comes about from participation in him; since even being light he says: "You are the light of this world." And when we say, "Hallowed be your name," we do not ask that an increase of holiness be added to him, but that all, having confessed the truly holy one, may come to share in his holiness. He added also that he is abhorred by the nations, clearly by the unbelievers. For they abhor him, and they mock his death. And when he was handed over to Pilate, some of the soldiers abhorred him, spitting on him and striking him, and crying out in mockery: "Hail, king of the Jews." Therefore he brought in the servants of the rulers. Perhaps he means also the world-rulers of darkness, whom those who abhor Christ serve. Nevertheless, he says, he will shine forth, and even to kings they will worship him, who will see him, not altogether with bodily eyes, but with mind and heart. And all will worship him especially when he comes in the glory of his Father with his angels, and sits upon the throne of his glory, judging the living and the dead. And they will worship him for the sake of his Father; for he is glorified as the Son of God, because the Holy One of Israel is faithful, who chose him, that is, who is ever and in the same way. For nothing among created things subject to change is faithful. But the Father chose those who are called through the Son.

For those whom he foreknew," he says, "he also predestined to be conformed to the image of his Son," who sanctified the one who despised his own soul, not stumbling at the measures of humanity. And in place of "I chose you," Symmachus rendered it "he who chose you." Properly, then, some say, these things are referred to Christ. But it could also be understood of the prophet. For he made himself of no account, lamenting the calamities of the people because of their transgressions. And being brought forward in sackcloth and going about naked, he was despised by those who saw him, thinking humbly at the same time, and becoming for them an image of the sufferings to come. But nevertheless even those who served the rulers mocked him. "Honor him," he says, "since he is holy." But among some the passage is applied to the abominable nation, and, they say, of Israel; therefore he also turned to the nations. And again the passage is applied to those who had authority over the servant, and they say: for he was subjected; and "I chose you," they say, having by nature the invisible preeminence over things visible. And he becomes chosen from among men, because of the likeness he had to us. Then the Father says to the Savior, "In an acceptable time I heard you." For while suffering he cried out: "Eli, Eli, lemasabachthani." Then, as he saw the Father turning away, he added: "Father, if it is not possible for this to pass, let your will be done." Receiving this prayer, then, after the death, the Father, showing the time of the resurrection, says: "In an acceptable time I heard you.

But some, finding fault with the present interpretation as implausible—since the Son would not have failed to obtain his prayer—say that the prayer was formed by economy, since even before this he knew that death would not be abolished in any other way except through the cross and death which he underwent. The refusal, then, accuses the murderousness of the Jews, showing that the suffering was unwilling on his part because of its disgrace. But even so it became willing for the sake of abolishing death. "And this is made clear by the saying, 'I have come down from heaven, not to do my own will, but the will of him who sent me,'" and what follows. He used their murderousness, then, for the salvation of the world as was fitting. And, they say, it has become a type for us not to fall back in temptations, but to entreat God. Connecting the saying, then, with what precedes, they say that "In an acceptable time I heard you" was spoken to the elect. For the mystery of Christ was foreknown before the foundation of the world, but the sovereign shone forth in the times which he approved. He calls the time of the incarnation a day, just as the divine Apostle also does: "Behold, now is the acceptable time. Behold, the day

of salvation." About this day David also says: "This is the day which the Lord has made." On these things he says: And I have given you for a covenant of the nations, to establish the earth, to inherit inheritances that are desolate; or according to Symmachus, To raise up the earth, and to apportion apportionments that have been destroyed. Such were the souls of the godless—desolate of God, and truly destroyed. They were also prisoners bound by the chains of sins. And once they were darkness, but now they are light in the Lord. Such a land, then, troubled by evils, he established. That is, he delivered all those on the earth from the storm that lay upon them, and made them his own portion, having formerly only Israel. And to those freed from bonds and darkness he proclaims the good news, saying: In all the ways they shall feed. And the ways and paths which the pious of old traveled are the divine Scriptures; that is, the pursuits of the virtues, which were previously impassable to those from the nations, in which all, feeding, enjoy rational food, of which those who also graze say: The Lord shepherds me, and nothing shall be lacking to me, and the things that follow these. How then do they no longer endure hunger or thirst of the soul, which they formerly had, being trained neither by the law nor by the prophets? But one who has been changed according to Christ comes to be in a spiritual good nurture, as Isaiah says: "He himself shall dwell in a high cave of a strong rock. Bread shall be given to him, and his water shall be faithful." But neither shall the scorching heat of life strike them, which is called the burning heat and the sun. For Christ has become a shelter for them, who also of old covered Israel with a cloud. In agreement with this is the saying of the Apostle:

But God is mighty, who will not allow you to be tempted beyond what you are able. And this is the consolation of him who has mercy on us. And through springs of waters, he says, he will lead them. Many are the springs of Israel, and springs of salvation—some of the Old Covenant, some of the New. And nothing is impassable for those traveling the road of salvation. For the prophet also said earlier: "And every valley shall be filled," and what follows. And again: "The way of the ungodly has become straight." That is, he says that the crooked and uneven things of our characters are to be made level. Then he says that those who are called will come from every part of the inhabited world, having mentioned the four climes. For "from afar" indicates to us the southern region of the midday places, which is incomprehensible. And "the sea" indicates the west, being more westerly than Judea. Just as, then, the land of the Persians represents the east. And perhaps, they say, it indicates the Magi who worshiped him. For this is what "It shall be given to him from the gold of Arabia" also indicates. For now Arabia is meant to signify the land of the Persians. Then he calls creation to a feast over those who have been saved: through heaven, the powers there, which also rejoice over one sinner who repents. And through earth, all those who were in it and were awaiting and were deemed worthy of the divine manifestation. Thus Symeon also, rejoicing, said: "Now you dismiss your servant, Master," and what follows. And the prophet, they say, having been feasted beforehand on the coming salvation of all, urges all things intelligible and sensible to rejoice together with him. For if creation is said to groan over our evils, it follows that it rejoices over those who are saved.

He calls the mountains rational powers raised on high, or the heralds of the Gospels. For by announcing Christ they filled the earth with intelligible gladness. And in place of "let the mountains break forth with gladness," Symmachus has: "The mountains shall be made glad over all things." And Aquila: "Sing out, O mountains, praise," they said. But one might say that the mountains more fittingly signify souls still living on earth but raised exceedingly to the height through the right accomplishment of virtues. And he calls the humble those who have been shown mercy, those previously indicated from the four branches, whom Christ rescued from the tyranny of the devil, making them partakers of the divine Spirit. And "humble," either as having been humbled beforehand by sins and having bowed their mind down to the earth, or as having submitted their neck to Christ, while those who oppose him lift up their horn and speak unrighteousness against him. 14. And Zion said: "The Lord has forsaken me, and the Lord has forgotten me. Shall a woman forget her child, or not have compassion on the offspring of her womb? Even if a woman should forget these things, yet I will not forget you, says the Lord. Behold, I have painted your walls on my hands," etc. It has already been said that Zion and Jerusalem ought to be understood in three ways: either sensibly, or according to the godly citizenship of those on earth, or according to the angelic citizenship in the heavens, concerning which Paul says: "But the Jerusalem above is free." And, "For you have not come to Mount Zion," and the following. Now, then, the discourse concerns the God-beloved commonwealth, which of old was established among the Jews, but having been destroyed, it has been transferred to the Church from the Gentiles.

For he was speaking about islands and the nations, to whom he says accordingly: even if the pious commonwealth among the Jews has been destroyed, let him not say, "The Lord has forsaken." And by the example of the mother he showed that forgetfulness is impossible. For since we are, as it were, offspring of God, if he should cease his providence concerning us, we too would cease to be. And he elaborates the thought, saying: "Behold, I have painted your walls on my hands." But Symmachus, instead of "I have painted," says "I have established you"; and Aquila: "Behold, I have made you exact on my palms." And Theodotion: "I have engraved you." For hands, truly, that is, the energies of God, build such a city, engraving the patterns of the polity according to God upon the souls of men. This indeed the builder of his own city, the Word of God, himself taught, saying: "On the rock I will build my Church." And the rock was again himself, upon which the first foundations were laid, concerning which it is said: "Having been built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone." And that the energies of God are called hands in Scripture, this makes clear: "Your hands made me and fashioned me." "For the sea is his, and his hands fashioned the dry land." And again: "And the heavens are the works of your hands." But some say this because of the piercing of the hands on the cross. For having suffered for us, how could he forget us? For he indicated the whole passion by a part. And you might say it in another way as well. They say that all who have believed are in the hands of the Father.

For Christ was speaking about his own sheep, saying, "No one will snatch them out of the hand of my Father," indicating the protection that comes from there. And the walls of the Church are the disciples and apostles of Christ, whom he does not forget. For their names were written in heaven, inscribed in the book of the living. For primarily the wall of the Church is Christ, just as he is also light; but the disciples, having come to be in participation in him, are called each of these. But some, understanding the present matters sensibly, say, "He speaks of things to come as present." For all things are present to him, and he pre-describes the future building of the walls, after the capture from Babylon—into which you were led, he says, being disciplined, not having fallen out of my providence. Therefore those who demolished will build, rising up from your places; and if you also have faith, see that those who are to be gathered to you will come. For, so to speak, the hearing of the faithful is a vision, just as also the hearing of the prophets. For Micah also says: "Behold, I see the people scattered on the mountains, as sheep having no shepherd." He says, then, that you will have inhabitants, as a certain bridal adornment. Therefore, they say, the adorning of brides is not to be rejected as regards the movement of desire that holds together the unity of marriage, which it is impossible for love to constitute without. But leaving the history aside, let us run back to the first explanation. For since in a short time the Church from the nations came together, when the pious commonwealth among the Jews had fallen, he adds: Quickly you will be built by those by whom you were demolished. For as the rulers of the Jews have become the cause of its demolition, saying:

We know that God has spoken to Moses, but this man, we do not know where he is from." Thus again the apostles were from it, being workers of the new building; and they themselves who had torn down the Jewish will-worship, such as Paul, saying, "For if I build again the things which I destroyed," established the new Zion according to the gospel polity. Concerning whom David also says, "You shall appoint them rulers over all the earth." But others besides these are indicated through what follows, those who laid waste Zion, yet did not also build it. Concerning whom he says, "and those who laid you waste shall come forth from you"; which was also preserved according to history, after the Church from the Gentiles, when the nation of the Jews had fallen away from the perceptible Jerusalem, in addition to falling away from the God-fearing commonwealth. After these things he personifies her as a certain bride adorned with an abundance of children, to whom he says, "Lift up your eyes round about, and see all." And, "For you shall clothe yourself with them all as with an ornament." But who "all" are, and from where, he taught by saying beforehand, "Behold, these shall come from far," speaking of the four quarters, whom he also calls the ornament of the bride of Christ, the Church. For she is adorned with pure souls, being clothed with their virtues and their spiritual graces in place of precious stones. Therefore the Scripture says that she is adorned with a garment overlaid with gold and embroidered, so that each one of her, giving thanks, says, "Let my soul rejoice in the Lord; for he has clothed me with a garment of salvation and a robe of gladness.

As with a bridegroom he put adornment around me, and as with a bride he put a headband around me." Some said that this present passage indicates the salvation of those from Israel at the last, when the fullness of the Gentiles comes in. Then he says, "And your desolate places will constrict you." For in place of those of the circumcision, the multitude of the Gentiles has been brought in instead. In place of those, he says: "Those who swallow you will be removed far away"—clearly false prophets, and the leaders of the people, about whom he said: "Those who swallow my people with their whole mouth." Then he brings in the sons of the Church asking for offspring, wider because of the multitude, who formerly were in perdition. Whence he says, "those whom you destroyed," whose multitude she marvels at, and confesses the childlessness from the Jews, saying: "But I am childless and a widow." But if this is understood concerning the Gentiles, it indicates their former condition before they were called. And in agreement with "Make me a place" is "Enlarge the place of your tent. And fix the [skins] of your curtains. Do not spare; spread out still to the right and to the left." And this indicates also the lengths and widths of the tent with Moses. But to her who says, "Who has borne these to me?" it must be said: The faith that is in Christ, and God himself. Who also says to her as she asks: "Behold, I lift up my hand to the nations," and the rest—indicating whence the multitude of sons and daughters will come to her, calling his own strength and power a hand, namely Christ, who through his wonders has become exalted among the nations, and through his resurrection. And "islands" means the Churches in each place, from which is the one and catholic Church everywhere. And "a sign" means the proclamation concerning the cross and the resurrection.

But instead of "in the bosom," the rest gave them out "in the arms." And who will do this? It is clear that it is the apostles and the teachers of the Church, leading by the hand as infants those who come to the faith, to whom Paul also said: "I fed you with milk." And again: "My little children, for whom I am again in travail." And again: "As a nurse cherishes her own children," so, longing for you, we were pleased to impart to you not only the Gospel of Christ but also our own souls; when also the multitude of those who came cried out: "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob," and the things that follow. And "in the bosoms" and "on the shoulders" indicate this: that it is without sweat, God making the way straight, according to "The way of the pious became straight." And as from the Baptist also was said: "Prepare the way of the Lord," and what follows. And the honor of the faithful to the utmost is indicated by his saying "nursing kings" and "ruling nurses," meaning the highest and those over each nation—rulers serving in the manner of nurses those of the Church who are in need, through the provisions given. And in another sense, the great care shows the glory of nurses

He sets them before us, who also, bending the knee in the Church, press their forehead to the ground, longing, so to speak, to obtain a share of the dust through faith. The forty-fourth psalm says these things concerning the queen who stands at the right hand of Christ, whom it also shows to be from among the foreigners. And the seventy-first psalm says similar things concerning the king himself. Therefore the things said to Jerusalem pertain to the Church in Christ, which has the glory of Christ. And when these things, he says, come to pass, you shall know that I am the Lord, and those who wait for me shall not be put to shame. For it is good not to give up hope before the outcome of deeds. Then he teaches in what manner the nations that were formerly under the hand of the devil were set free through the power of the Savior. Christ indicated this through the parable, saying: "How can anyone enter the house of the strong man and plunder his goods, unless he first bind the strong man?" And now he says: Is it possible for just anyone to take spoils from the devil, whom he called a giant? And even if someone attempts to do this justly, will he then go unpunished, and will he not, once seized, be in danger? For instead of "unjustly," the Hebrew has "justly." For it is just to do this. But who is so powerful? No man. And so he adds that what is impossible with men is possible with God. But if the reading is "unjustly," according to the Seventy, he speaks concerning the devil, showing that he who unjustly rushed upon those who had done no wrong, and took them captive, shall not be saved. And he says such things elsewhere:

In the manner of a garment soiled in blood, it will not be clean, so neither will you be clean. For you have destroyed my land and killed my people; you shall not remain for ever. By the parable he hinted that his house is the world, and the vessels are the souls he despoiled from it. Having done this, he also passed on to us the victory. For Paul too, having received this, said, "I can do all things in Christ who strengthens me." Therefore we also conquer demons and overcome the passions of the soul, having Christ as the weapon of good pleasure, and we despoil him, saving our own souls and those of our neighbors. Therefore he says: If anyone takes a giant captive, he shall receive spoils. And taking them, he shall be saved by the mighty one. For through Christ we despoil him and are saved, by the one who said: "Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." For he himself is the Lord of the powers. For he shows that it is he himself who has done these things, saying next: But I will judge my own judgment. And I will rescue my sons, showing that the matter is possible for him alone, and indicating that the spoils are the sons. But those deprived of these, no longer able to eat the flesh of others, will eat their own. And no longer able to drink the blood of human souls, they will drink their own blood to drunkenness, when all men who are in the flesh shall know that I am the Lord who rescued you, my own city.

In another sense, as if from another beginning, the discourse concerns those who persecuted the Church, that they will pay the ultimate penalties, so that it may be known to all that the Church's protection was not of mortal power, but of the God of Jacob. And Jacob, mentioned at the appropriate time, sends the thought up to the one who appeared to the patriarch in the form of a man, the Son of God. And it can also signify all things that trip up the devil and loosen the snares of sin. But the phrase "Behold, I lift up my hand to the nations," and what follows, some again took in a historical sense, concerning those in captivity. For, he says, when I wished it, you will be gathered from everywhere, to be escorted as spearmen by your enemies. But this remained until the promise without coming to pass in deed, not as being false, but because those men, on account of their unworthiness, did not give occasion to the divine promises; and contending against their evil thoughts, he shows that they did not become captives because of his weakness, but because of their own sins. For just as none of the giants reputed among you is despoiled by a weaker one, so...

...enduring captivity, but he destroys the one who attempted it; thus it was not possible, against my will, for those who took you captive to seize you, unless, having sinned against yourselves, you provide the cause. Nevertheless, in mercy I will call you back, but I will punish those who stretched out their punishment against you; and having tasted their own flesh, they will know the one who made them, just as Nebuchadnezzar, disciplined through signs, confessed the great God of Daniel. Some, however, explaining the matters concerning the giant, say: The power of Jerusalem has not been defeated, nor the righteousness that is in her, but through sin it has been overcome. CHAPTER 50. 11. Thus says the Lord: Of what kind is this bill of divorce of your mother, by which I sent her away? Or to which of my debtors have I sold you? Behold, by your sins you were sold, and by your lawless deeds I sent away your mother? Why is it that I came, and there was no man; I called, and there was no one who obeyed, etc. The discourse, having gone through the gospel preaching—both the calling of the nations through it, and the establishment of the God-fearing commonwealth, and the destruction of the so-called giant—passes again to those of the circumcision, as if defending why, having visited the nations, he made them outcasts. For of this, he says, you are the cause, not I. For I did not send away your mother, the Synagogue, or the relation at Jerusalem (for the legislation through Moses does not show this), but the relation concerning you; which Moses, wishing to give as bridal gifts to the bride, and bringing to you, found the Synagogue committing adultery through the making of the calf, and tore it apart, finding it unworthy of my gifts.

He compares himself sometimes to a man, as toward a woman, and sometimes to a master, as toward servants. For it was not as some master who owed a debt that I sold you. But you, transgressing the law from beginning to end, have been cast out, sold to your sins, to which you were enslaved, having become, so far as my part is concerned, self-determining and free. And finally, though I am God, I did not shrink from coming to you, lowering myself beneath my own worth and becoming man; and to him who called to salvation no one gave heed. And there was no man, he says, since the disobedient multitude is not even reckoned to exist. But those who gave heed, being few in relation to the whole nation, were not counted in the reckoning of the nation. Therefore they were also withdrawn, as Lot was from Sodom. For it was not necessary that they should provide so many for the Lord, the holy land. Hence also the sign of its unfruitfulness was the withered fig tree. This is also signified through the Gospel parable of those who declined the dinner, of those invited in the roads instead, concerning whom Christ says in the present prophet: "I was found by those who did not seek me. I became manifest to those who did not ask for me. I said, Behold, I am here, to the nation that did not know me." And concerning the Jews he adds: "All the day long I stretched out my hands to a disobedient and contrary people." Whom also, calling them in the Gospels, he said: "Come to me, all you who labor and are burdened, and I will give you rest," and many such things. But was it not, he says, that when I was weak to save you, you were led away into captivity?

And you will not be able to be saved from his tyranny—this is directed at those who blaspheme God as though he were unable to save the people, just as the Savior also says concerning the standing of the fifteen legions to those who thought he suffered unwillingly; that is, since he said that no one obeyed when he called, he shows that it was against those who did not obey that you perpetrated the most lawless of all things against me. And to these things, he says, I bore up with forbearance, though I was able to suffer nothing at all—as was shown beforehand by the Red Sea dried up for crossing, and the river Jordan, and the three days' darkness that came upon Egypt. For Symmachus rendered it: Behold, by my rebuke I dried up the sea, I made rivers a desert. And even if it is taken as referring to the future, it must be understood that God, if he wished, was able to do similar things. And the darkness they also brought about at the consummation of all things, in which the whole will be destroyed, when lives are set straight according to their worth. And at the first coming also, having been threatened by him, it kept quiet.

The sea, and the invisible powers yielded, driven by the command. These things the Jews ought to have seen and not to have doubted—that he would not have suffered, if he had so willed; and that he is able to save all that is under heaven, even if he has become man; and seeing what was visible, they ought not to say, "For a good work we do not stone you, but for blasphemy, because you, being a man, make yourself God." They ought to have learned that I myself, the one speaking, am present—I who worked wonders of old, which David also indicates when he says: "What is it to you, O sea, that you fled? And you, O Jordan, that you turned back?" And again: "The waters saw you, O God, the waters saw you, and they were afraid." And again concerning the Jordan: "You dried up the rivers of Etham," that is, those in the south. Unless perhaps someone might say that through these things the sea being dried up hints at the multitudes of the impious nations, and the deserted rivers at the words that of old swept them away into idolatry; and the fish in them perishing at the evil powers that creep in the souls of the godless, where also the dragon was said to dwell, according to the passage, "This is the great and spacious sea," and what follows. To these fish and creeping things of the sea the word threatens darkness, that it will make the heaven not full of light. But one might say again that the sea is the multitude of the Jews, and the rivers are the words formerly supplied to them, and the fish are those who are discipled in the Jewish traditions; of all of which he foretells the destruction, and that darkness will overspread them all—not that heaven is darkened, but that it overspreads those very people like a dark covering.

Therefore he said he would not make [it], but a garment, darkness having of course run beneath [i.e., come upon] those unworthy of the light. And the sackcloth is a symbol of mourning, because the heavenly powers also mourn their destruction. Being able, then, he says, not to suffer, I delivered my body to suffering. For this seemed good to my Father. Therefore even when accused I was silent, becoming obedient to him unto death, knowing that there will be a time for me when I shall no longer be silent, having received from the Father a tongue that knows how to speak in season; when, my Church being established everywhere, through my disciples I shall cry out to all nations, making my Father known, he himself granting me also hearing ears, understanding the mind of my teaching, according to, "And they shall all be taught by God," which things, attending in the morning hours, shall partake of my instruction. But Symmachus says, "He has set for me in the morning a circuit." And Aquila, "In the morning he will awaken for me an ear to hear." For these shall be for me in place of you who did not hear, who attend always to the shadows of the law. But those shall receive the types into the truth of spiritual contemplation, while you disobeyed me when I said: "Search the Scriptures, because in them you think to have eternal life, and these are they that testify concerning me, and you do not wish to come to me, that you may have life." And the divine Apostle also writes, "That when Moses is read, a veil lies upon their heart." But some say that this was spoken as from the disciples, who speak to each one the things fitting and suitable.

They say that these things were also set before themselves, and "in the morning," that is, as a brightness of the day for the mind and heart, and an illumination of the intelligible light. For Paul also gives thanks to God, saying, "He delivered us from the power of darkness, and transferred us into the kingdom of the Son of his love in the light." Some also said that the present passage could have been spoken as from the prophet. For when he had announced their own salvation and that of the nations, and the coming of the Savior, and the consummation of the world, they were at a loss among themselves as to whence he could say these things. But he says: The word is not mine, but Christ is the one who supplies it, who gives to his own both the time of speech and understanding to perceive. I do not therefore reject the grace, serving his proclamation, and I am ready to suffer all things for his sake. Even if you strike me, he says, even if you spit on me, hoping for the help that comes from him, which having obtained and expecting to attain the just reward, I will stand against you who are unable to contradict. But let us return to Christ, who says to the Jews: You, being called, disobeyed, but I do not disobey the Father, who willed all things to be summed up in me. And having emptied myself, I have suffered the most shameful things of all, knowing that obedience to the Father brings me no shame. Pilate scourged me, and one of the servants struck me, and others spat on me, as I set my face like a solid rock. For the matter was of power, through which I endured; because I have come down from heaven, not to do my own will, but the will of the one who sent me. For he also helped me in human measures.

He also makes clear how he helped him, inflicting punishment on those who had committed outrage against him, which he says draws near quickly, since the Father vindicated him. For though he was just and gave them no hold against himself, they dared to kill him. In return for which, having punished them, he has testified that I am blameless. Therefore the Father says: "And I will give the wicked in exchange for his burial, and the rich in exchange for his death." For the leaders of the Jews, having become lovers of wealth, turned to wickedness against him. For even knowing him they said: "This is the heir; come, let us kill him." But if anyone thinks that I suffered justly, let him come forward for refutation. But he will not be able. For elsewhere the prophet says: "See how the righteous man has perished, and no one takes it to heart." With whom the Jews also say: "Let us bind the righteous man, because he is troublesome to us." With good reason he is just, "For he committed no sin, nor was deceit found in his mouth." And to the words, "Who is he that contends with me?" there seems to correspond, "Who will convict me of sin?" For in all things he has been made like us, except for sin. Therefore he said: "The ruler of this world comes, and he will find nothing in me." And it is the mark of a perfect man, the words, "Who is he that contends with me?" for whom the judgment among men counts for nothing, so as to be silent when condemned by them, but to summon his adversaries to the judgment before God. And the words, "Who will harm me?" indicate the author of life. Therefore their plot is in vain, according to what is in the Psalms: "They devised a plan which they will not be able to establish." For how, being life, was he held by death?

But insofar as he became man, he seems to receive this from the Father. For as God, he raised himself, saying: "Destroy this temple, and in three days I will raise it up." Concerning these things he says to them: Behold, all of you like a garment will grow old, and a moth will devour you. Or mildew, according to Symmachus; or a devourer, as Aquila has it. By these words he signifies the aging of the bodily worship directed against him. For everything that grows old and ages is near to destruction. He calls them moths devouring, the conscience of what they have dared, as they see their own rejection and the turning of the nations to God. Therefore also at the end of the book he says: "Their worm shall not die, and their fire shall not be quenched, and they shall be a reproach to all the earth." He might also call their sins moths. For since they have their being from them, they work harm against them. Since even the garment becomes food for the very worm it has generated. And this is a reasoning to not fear the things that come from perishing men, and a demonstration of the incorruptibility of the one speaking. He also makes clear the punishment against them and that, like moths, it consumes them with calamities. For elsewhere too the prophet says: "Why will you be struck further, adding sins? Every head is to pain," and the things that follow. By these words he makes clear their destruction, and the alienation of their land, and the burning of their city. Then he says, Who among you fears the Lord? making clear the scarcity of these and their rarity. [This, or something like it] he seeks who does not desire the death of the sinner, but his repentance. Therefore he says:

Even now I call you back, you who are in the darkness of ignorance; and to the gentle he extends loving-kindness. For the remnant was saved, of which the disciples of the Savior are also the firstfruits. And having become man, he says that he is a child of God. And to hear his voice was not a transgression of the law, but rather a confirmation, since he sketched out the truth in shadow, according to the Apostle who says: Do we then abolish the law through faith? May it not be! But we establish the law. For it is written: My righteous one shall live by faith. For Christ is the end of the law and the prophets, justifying the ungodly by faith. But to those now being called, the Father said: "This is my beloved Son, hear him." Some, however, say it is better that he calls back to repentance the one who seems to be devout among the Jews, and that, since no one was persuaded, he says they are in darkness and have been deprived of light. But this did not fit the apostles, nor to heap fire upon themselves and to overpower the flame. But, he says, if you persist in unbelief, the fire of eternal punishment awaits you; to whom he first exhorts them to have trust in the Lord, saying that he himself is God, and dissuading them from lowly thoughts because he wears flesh, and to make him their staff and support. For they could not believe, receiving glory from one another and not seeking the glory that comes from God, who is called a staff. For he upholds all things toward well-being, according to the text: "Your staff and your rod, these have comforted me." For nature is slippery and needs the one who holds it fast. Having obtained this, the righteous man says:

He set my feet upon a rock." And Paul too, showing that the Jews are in darkness, says, "The God of this age, he says, has blinded the minds of the unbelievers." And Isaiah says: "While they waited for light, darkness came upon them." Therefore Christ said: "I am the light of the world," and the rest. And turning them away from the fire of punishment, he said: "The one who believes in the Son is not judged." But the phrase "Strengthen the flame" indicates an intensification of judgment. For when much fuel is added, the fire grows; when little, it weakens; and when it is consumed, it is extinguished. The Jews, then, kindled a fire against themselves, killing the prophets and stoning those who were sent. And they strengthened their own flame by killing the heir, they who did not receive the instruction that comes through Christ, remaining in the shadows of the law. Therefore, since they think they have the light of the law but do not truly have it, he dismisses them from fellowship with himself, saying: "Walk in the light of your fire and in the flame that you have kindled." And that they paid the penalty for their drunken outrage against Christ, he shows by adding: "For my sake these things happened to you; you shall sleep in grief." And he says these things meaning the devastation of the land, the capture of the city, the burning of the temple. And they slept "in grief," or also "in pain," according to Symmachus; or according to Aquila, "in distress." For since they were not deemed worthy to receive the redemption that comes through Christ, they shall sleep not in hope of rewards and spiritual delight, but in fear of punishments and in grief, being pained on account of them. CHAPTER 51. 33. "Hear me, you who pursue righteousness, and seek the Lord.

Look to the solid rock which you quarried, and to the pit of the cistern which you dug. Look to Abraham your father, and to Sarah who travailed with you, and so on. But so that you may not suffer these things, even now I exhort you to repentance, O men, you who pretend to honor the Lord but do things contrary to the Lord's will, by pursuing what is just and by regarding the truth as hostile. But some say that he is addressing those who believe and seek Christ, righteousness, and that he calls these strangers to the Jews. For he foretold that fire burns all things, in which those who pursue righteousness were burned up—not as those who pursue it, but as those who run toward it, in order to lay hold of it, as in the saying, "Seek peace, and pursue it." For these are few; but they will advance to a measureless multitude, with the nations being added to those of the circumcision, which he sets forth as an example—Abraham and Sarah. But some, saying that the word was spoken to the unbelievers, as we said before, assert that instead of "and to the pit," Symmachus rendered "to the hole," and Aquila "for cutting off," the word hinting at the body of the Lord.

the rock which received him, which Joseph quarried. Then he moved on to the example of Abraham and Sarah, who, having become like a rock, fruitless and childless, became fathers of many nations through faith, as Paul says: "He considered his own body already dead," and what follows this. From one, then—Abraham and Sarah (for both are one, according to the text: "The two shall become one flesh")—they came together in number like the stars of heaven; therefore he says, "He was one, and I called him." Just as, then, I did this in the case of Abraham, so do not despair, that even from this rock, which you hewed out, there will be some hope of salvation for all people. But also, according to Paul, the rock was Christ, which they pierced in his passion, according to the text: "They pierced my hands and my feet." And by the pit he hints at the pierced side. For through these things comes salvation, and the fullness of the Church was established, just as from Abraham and Sarah came the countless multitude. Therefore he exhorts Zion, the again God-fearing commonwealth, which was brought to desolation because of you. Nevertheless, I will take up her desolation as a consolation, calling the hope concerning these things. And he calls her desolate in relation to the one who formerly had the husband—the Church from the Gentiles, to which the prophet said: "Rejoice, barren one, who does not give birth," and what follows this. And who is she who had the husband, but she who made the bill of divorce? And in the desert he says there will be a paradise, according to what was from the Lord in the beginning. Hear me, hear, my people, and you kings, give ear to me, for a law will go forth from me, and my judgment for a light of the nations.

My righteousness draws near quickly, and my salvation shall go forth as light, and in my arm shall nations hope. Islands shall wait for me, and in my arm shall they hope, etc. Fearing men, lest those who say, "He has a demon and is mad. Why do you hear him?" make you excluded from the synagogue. To whom Christ said: "And woe to you lawyers, because you have taken away the key of knowledge; you yourselves do not enter in, and those who were entering you hindered," whom you shall now perish, he says, when the city is captured. Then concerning the temptations of those who have chosen to live piously, he added also concerning the relief from these, according to what is in the Psalms: "He commanded the storm, and it stood as a breeze. And its waves ceased." For I am able to do these things, if indeed I am also Lord of the powers, who will also put my words in your mouth. For to the sinner I will say: "Why do you recount my statutes?" "For praise is not beautiful in the mouth of a sinner." "For out of the abundance of the heart the mouth speaks." But concerning the righteous it has been said: "The law of his God is in his heart." Who also, having become Zion, will say to the Lord: You are my God, having received the faith of Christ; and he will hear from him, You are my people. 117. Awake, awake, arise, Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath. For the cup of falling, the goblet of wrath you have drunk and drained; and there was none to comfort you from all your children whom you bore, etc. CHAPTER 52. 1. Awake, awake, Zion. Put on your strength. Zion.

And you, put on your glory, Jerusalem, holy city. No longer shall the uncircumcised and unclean pass through it, etc. Having spoken of the calling of the nations (which he called his own people, to which he also said, "Law shall go forth from me, and my judgment for a light of nations"), he now addresses Jerusalem, which has fallen, to rise up from the fall which she suffered last after her drunken outrage against Christ. But God, being good, and indeed desiring the death of the sinner as he desires his repentance, exhorts her to this, promising good things to those who obey: "Awake," he says, indicating her voluntary fall. For if she were held by another, he would have spoken to that one, and not to her, about the raising up. For who, having fallen, even if a limb is maimed, does not make it his earnest business, gathering all his strength, to rise up? Do you also, therefore, as a garment put on strength, rising up in mind. For he will say as he proceeds, "Put on strength, Zion." So that now Jerusalem is said to be neither the heavenly one nor the God-fearing commonwealth, but the perceptible one, which has become subject to the Romans. Therefore she is also said to have drunk the cup of his wrath. For wrath and anger do not touch the one in heaven; for God is said to reign over her. Nor indeed does it touch the God-fearing commonwealth on earth. But Symmachus rendered it, "the cup of his wrath, the bowl of tearing, and she drained it, and there is none who comforts her." This would be said of her who paid every punishment for the cleansing of sins, as with bitter remedies administered for the emptying out.

For God grieves, like a physician, not willingly himself, but the matter compelling it; concerning which it has been said: "A cup in the hand of the Lord, full of unmixed wine, of mingled drink. And he turned it from this to this, but its dregs were not emptied out. All the sinners of the earth shall drink." But when you have suffered this, he says, none of your children stood by to comfort you. For when they were led away to the Assyrians, they had righteous men and prophets encouraging them; but after the death daringly committed against Christ, no God-loving man was found among them. For they had already driven away even the Savior's disciples, having scourged them with blows, and some they had even killed. And these two things, he says, oppose you and wage war, briefly indicating the calamities of war. But instead of two, four are set forth. Yet the prophetic word in these things joins what follows to what comes first. For upon falling follows crushing. And upon famine, the sword, that is, death. So then the first two, fall and famine, concerning which the word says, "who shall be the one to prevent," he says, "or even merely to comfort?" Are they the scribes and Pharisees among you? Or those otherwise powerful? But behold, they too are in danger concerning themselves. For they sleep upon every exit. For when the war had fallen, they occupied the farthest parts of the country, so that they might be ready for flight, not awake for the repelling of evils, but relaxed by fear as if from drunkenness, like a half-boiled lentil. And according to Symmachus: Your sons went being led away at the head of all nets like a mole in a net.