1 “Listen to Me, you who pursue righteousness, you who seek the LORD: Look to the rock from which you were cut, and to the quarry from which you were hewn.
Jerome · AD 420 The Jews refer this to Zerubbabel's time, because after the devastation of Babylon, Zion was restored, the Temple was built, and the ancient religion was restored.… thus the Lord also speaks here to those who persecute what is just, according to what is said elsewhere: Seek peace, and pursue it (Psalm XXXIII, 5); and again: Pursuing hospitality (Romans XI, 13).
Cyril of Alexandria · AD 444 "Righteous," he says, instead of "righteousness," which is through Christ through faith in him, a faith that justifies the ungodly and removes all stain from those who have been filthy, and cleanses them in the Spirit and prepares for them the shining honor of sonship.
Thomas Aquinas · AD 1274 921. Give ear to me, you that follow. Here he excludes the second impediment to their liberation, which could be believed from the oppression and humiliation of the Jews.
2 Look to Abraham your father, and to Sarah who gave you birth. When I called him, he was but one; then I blessed him and multiplied him.
Gregory of Nyssa · AD 395 For the divine voice says somewhere in the prophecy of Isaiah, "Consider Abraham, your father, and Sarah, who gave you birth." Scripture gives this admonition to those who wander outside virtue.
Theodoret of Cyrus · AD 458 Nothing made is an obstacle to my power: not the fact that I called just one man or that old age was on him, or that Sarah lacked the physical capability; yet his race was [indeed] increased, just as I had wished. Be unbelieving no longer, therefore, even though you are [now] easy to count; I will make you too many to number.
Thomas Aquinas · AD 1274 923. Concerning the second, he does three things. First, he gives an example: look unto the rock, namely, Abraham, because of his old age, whence you are hewn, as though violently, not according to the course of nature; and to the hole of the pit, namely, Sarah, to whom it had ceased to be after the manner of women (Gen 18:11): neither did he consider his own body, when it was…
3 For the LORD will comfort Zion and will look with compassion on all her ruins; He will make her wilderness like Eden and her desert like the garden of the LORD. Joy and gladness will be found in her, thanksgiving and melodious song.
Theodoret of Cyrus · AD 458 It is not a question of inhabited places but of desert places, not of regions situated in the east but of those in the west. Those who have seen the city with their own eyes know that the temple of the Jews was in the eastern part of the city, whereas the cross and the [place of] the resurrection were in the western part.
Thomas Aquinas · AD 1274 924. [Second,] he deduces the benefit of divine comfort: the Lord therefore will comfort, as to the rebuilding of cities, all the ruins: you are comforted concerning the evil that I have brought upon Jerusalem, in all things (Ezek 14:22); as to the cultivation of fields: and he will make her desert, that is, your land, which formerly was desert: their soul shall be as a watered…
4 Pay attention to Me, My people, and listen to Me, My nation; for a law will go out from Me, and My justice will become a light to the nations; I will bring it about quickly.
Justin Martyr · AD 165 For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law-namely, Christ-has been given to us, and the covenant is trustworthy, after which there s…
Jerome · AD 420 Once it is said in Hebrew: 'Listen,' and secondly according to the Septuagint: 'Hear me, hear me,' so that it may teach us that we should hear with the ears of the body and the understanding of the soul.
Thomas Aquinas · AD 1274 925. Third, he sets out the manner of execution: hearken unto me. And first, he sets out the divine intention: a law, the precept of Cyrus concerning the liberation of the people; my judgment, promulgated from the justice of the Lord; to be a light, comfort, above: to them that dwelt in the region of the shadow of death, light is risen (Isa 9:2).
5 My righteousness draws near, My salvation is on the way, and My arms will bring justice to the nations. The islands will look for Me and wait in hope for My arm.
Cyril of Alexandria · AD 444 If we want to know the meaning of these words in the person of God and Father, then we say that he calls the Son "his righteousness." For we are saved in him … through his great mercy.… He is called "righteousness" and "salvation" and rightly so.
Theodoret of Cyrus · AD 458 He calls his power "arm": that which constitutes the greatest proof of divine power is to have conquered the world by the cross, by ignominy and by death; it is to have given fishermen, publicans, shoemakers as masters to philosophers and to rhetoricians; it is to have, thanks to a dozen men, cultivated the whole world and, thanks to an equally small number of men, filled the e…
Thomas Aquinas · AD 1274 Second, he sets out the nearness of the judgment: my just one is near at hand, namely, Cyrus, or Christ; my savior is gone forth, already in my foreknowledge, above: I have brought my justice near (Isa 46:13).
6 Lift up your eyes to the heavens, and look at the earth below; for the heavens will vanish like smoke, the earth will wear out like a garment, and its people will die like gnats. But My salvation will last forever, and My righteousness will never fail.
Irenaeus · AD 202 Again, as to their malignantly asserting that if heaven is indeed the throne of God, and earth His footstool, and if it is declared that the heaven and earth shall pass away, then when these pass away the God who sitteth above must also pass away, and therefore He cannot be the God who is over all; in the first place, they are ignorant what the expression means, that heaven is…
Cyril of Alexandria · AD 444 The Son is called "salvation" and "righteousness," as we often say, and thus his quality is declared that he has in himself, by which and in which he is Son by nature. Indeed, he is eternal and does not "wear out." Such is the difference between creator and creation, the made from the maker, which is clearly seen in this verse.
Thomas Aquinas · AD 1274 926. Lift up your eyes to heaven. Here he shows the firmness of the divine promise by comparison to the changing of creatures.
7 Listen to Me, you who know what is right, you people with My law in your hearts: Do not fear the scorn of men; do not be broken by their insults.
Jerome · AD 420 (Verse 7, 8.) Listen to me, you who know righteousness, (people add "my" in Vulg.): my law is in their hearts. Do not fear the reproach of men, nor be afraid of their blasphemies. For like a moth, it will consume them; and like a worm, it will devour them. But my salvation will be forever, and my righteousness for generations upon generations.
Theodoret of Cyrus · AD 458 This is what the Lord has also said in the divine Gospels: "Do not fear those who kill the body but cannot kill the soul," and again: "Do not fear them," and: "Blessed are you when they revile and persecute you and shall say all kinds of evil against you falsely for my sake.
Thomas Aquinas · AD 1274 927. Hearken to me. Here he excludes the impediment which could be feared from oppression, so far as pertains to the power of their oppressors. And concerning this, he does two things: first, the consolation of the Lord is set out; second, the discussion of the prophet: arise (Isa 51:9). Concerning the first, he does four things.
8 For the moth will devour them like a garment, and the worm will eat them like wool. But My righteousness will last forever, My salvation through all generations.”
Thomas Aquinas · AD 1274 Third, he shows their fragility: for the worm shall eat them up as a garment: who am as a garment that is moth-eaten (Job 13:28). Fourth, the firmness of divine help: but my salvation shall be for ever, above: Israel is saved in the Lord with an eternal salvation (Isa 45:17).
9 Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon?
Eusebius of Caesarea · AD 339 According to the Hebrew, it is not Jerusalem but the arm of the Lord that has to put on strength. This relates to what we spoke about above [v.
Theodoret of Cyrus · AD 458 He addresses these words as if [Jerusalem] had fallen and were prone on the ground, and he invites it to take up again its power of other times. "Awake as in the early time, as the ancient generation." Renew yourself, he says, and become again such as you were when your splendor attracted all eyes.
Thomas Aquinas · AD 1274 929. Arise. Here the discussion of the prophet with God is set out, as if to say: I have not contended that the enemies of the people are confounded or consumed otherwise than by divine strength. Thus, first, the petition of the prophet is set out; second, the response of the Lord: I myself (Isa 51:12). 930. Concerning the first, he does two things.
10 Was it not You who dried up the sea, the waters of the great deep, who made a road in the depths of the sea for the redeemed to cross over?
Jerome · AD 420 For it is you who struck down the proud, wounded the dragon, the king indeed of Egypt Pharaoh, who is also called the great dragon in Ezekiel (Ezek. XXIX). You dried up the Red Sea, so that through the raging waters and deep sea, your people could find a way and escape the pursuing Egyptians.
Theodoret of Cyrus · AD 458 The great number of the Egyptians he calls the "sea." If, however, one wishes also to see the Assyrians under this name, the explanation would hardly stray from the truth. "[Are you not the one] who made the depths of the sea a way of passage for the delivered and redeemed?" He has said that of the Red Sea: because it was parted in two, Israel enjoyed salvation.
Thomas Aquinas · AD 1274 And in the division of the sea: have not you dried up the sea: by his power the seas are suddenly gathered together (Job 26:12).
11 So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
Theodoret of Cyrus · AD 458 "They will be gathered by the Lord, and they will arrive in Zion full of joy and an eternal cheerfulness; and on their head praise and joy will take hold of them; sadness, pain and grief will have gone." He has declared in advance the return of cheerfulness and joy, which take hold of believers after the coming as man of our Savior.… Then by the expression of the face he inspir…
Thomas Aquinas · AD 1274 931. Second, he announces to his people that the Lord has heard his petition: and now, as it was when they came forth from Egypt, they that are redeemed, from captivity in Babylon: for the Lord will lead them back (Bar 4:23).
12 “I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass?
Jerome · AD 420 (Verse 12, 13.) I, I myself will comfort you. Who are you that you fear from a mortal man, and from the son of man, who will dry up like grass? And you have forgotten the God your maker, who stretched out the heavens and founded the earth; and you were constantly afraid all day long because of the fury of the one who was afflicting you, who had prepared to destroy.
Thomas Aquinas · AD 1274 932. I myself. Here is set out the response of the Lord speaking to the people. And first, he promises comfort: I will comfort: blessed be the God and Father of our Lord, and below this, and the God of all comfort: who comforts us in all our tribulation (2 Cor 1:3–4). 933.
13 But you have forgotten the LORD, your Maker, who stretched out the heavens and laid the foundations of the earth. You live in terror all day long because of the fury of the oppressor who is bent on destruction. But where is the fury of the oppressor?
Athanasius of Alexandria · AD 373 And David being taught this, and knowing that the Lord's hand was nothing else than Wisdom, he says in the psalm, "In wisdom you have made them all; the earth is full of your creation." Solomon also received the same from God and said, "The Lord by wisdom founded the earth." And John, knowing that the Word was the hand and the Wisdom, preached, "In the beginning was the Word, a…
Thomas Aquinas · AD 1274 And the power of God protecting them: and you have forgotten the Lord your maker? You have forsaken the God that begot you, and have forgotten the Lord that created you (Deut 32:18); and the mockery of the enemy: where is now the fury of the oppressor?, Nabuchodonosor or Sennacherib: if your pride mount up even to heaven (Job 20:6).
14 The captive will soon be freed; he will not die in the dungeon, and his bread will not be lacking.
Jerome · AD 420 My son will come quickly, treading on and trampling your adversaries, to open for you the way of victory: whether to open the abyss, which he will not destroy until complete annihilation; but he desires to save the converted.
Theodoret of Cyrus · AD 458 "And his bread will not fail because I am the Lord your God, who stirs up the sea and its waves, the Lord of hosts is my name." The phrase "and his bread will not fail" appears in the Septuagint with an asterisk. The text means that in very captivity they will enjoy the divine concern since God provides generously for their need.
Thomas Aquinas · AD 1274 934. Third, he shows the order of comfort: he shall quickly come, namely, Cyrus, that is going to open, the prison for the captives, and he shall not kill you, like the other kings of the Chaldeans, neither shall the bread of his sustenance fail you, above: bread is given him (Isa 33:16), above: and I have given you for a covenant of my people (Isa 42:6).
15 For I am the LORD your God who stirs up the sea so that its waves roar— the LORD of Hosts is His name.
Thomas Aquinas · AD 1274 935. But I. Here he excludes the impediment which could be believed to come from their dejection as pertains to the magnitude of their punishment. And first, he sets out the power of God strengthening them: I am the Lord your God, who trouble the sea, against various sinners sending tribulation against you: they know that the Lord is just, and has loved justice (Ps 10:8[11:7]).
16 I have put My words in your mouth, and covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, ‘You are My people.’”
Jerome · AD 420 And He says that He has placed His words in his mouth. For whatever the Son speaks, the words are of the Father, and He will protect him in the shadow of His hand. And for this reason he will be protected so that he may plant new heavens and pour out a new earth, and say to Zion, that is, to the Church: You are my people.
Theodoret of Cyrus · AD 458 It is by means of actions that I will teach you the truth of my words. "And I will shelter you under the shadow of my hand, with which I fixed the sky and founded the earth: and the Lord shall say to Zion, you are my people." It suffices to recall the creation to show the capability of his dynamic force that he has promised to convey to them; for he has indicated his dynamic fo…
Thomas Aquinas · AD 1274 Second, the authority granted to the prophet: I have put my words in your mouth, O Isaiah; that you might plant the heavens, that is, that you might foretell that the great of the people are to be planted, and found the earth, the lowly; or that you might plant, by your teachings.
17 Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs— the cup that makes men stagger.
Gregory of Nazianzus · AD 390 Anger, which is called "the cup in the hand of the Lord" and "the cup of falling that is drained," is in proportion to transgressions, even though he abates to all some of what is their due and dilutes with compassion the unmixed draught of his wrath.
Theodoret of Cyrus · AD 458 He calls chastisement "the cup," because it is stupefying like drunkenness. Of this cup, the blessed David has likewise made mention in the following terms: "For there is a cup in the hand of the Lord, full strength, full of a mixture [of aromatics]; and he has turned it from side to side"—for he chastises some, now others—"but its dregs have not been wholly poured out; all the…
Thomas Aquinas · AD 1274 Third, he promises liberation from punishments: arise; and concerning this, he does two things: first, he shows their past affliction; second, he promises liberation. 936. Concerning the first, he does three things.
18 Among all the sons she bore, there is no one to guide her; among all the sons she brought up, there is no one to take her hand.
Thomas Aquinas · AD 1274 937. Second, he excludes every human remedy, namely, of defense: there is none that can uphold her; of liberation: there is none that takes her.
19 These pairs have befallen you: devastation and destruction, famine and sword. Who will grieve for you? Who can comfort you?
Theodoret of Cyrus · AD 458 By "two," he means the bravery of the adversaries and the desertion of the auxiliaries: while the former attack with courage, the others flee in a cowardly fashion. "Downfall and destruction." He has again presented two calamities: that of falling and that of being crushed. For sometimes a person falls without being struck.
Ishodad of Merv · AD 850 "These two things have befallen you," that is, they have befallen you because of your sins. You have abandoned God, and you have followed the idols; that is why two punishments have come over you, "famine and sword," because "devastation" comes from the sword and "destruction" from famine.
Thomas Aquinas · AD 1274 Of compassion: there are two things; in goods, desolation, the effect of which is famine; in persons, destruction, the end of which is the killing sword: such as are for the sword, to the sword (Jer 15:2); and of comfort, who shall comfort you?
20 Your sons have fainted; they lie at the head of every street, like an antelope in a net. They are full of the wrath of the LORD, the rebuke of your God.
Jerome · AD 420 (Verse 20.) Your sons are cast out, they have slept at the head of all the streets, like a trapped wild goat: full of the indignation of the Lord, the rebuke of your God. LXX: Your sons are destitute and sleeping at the head of all the streets: like a half-cooked beet, full of the fury of the Lord, and lacking from the Lord your God.
Theodoret of Cyrus · AD 458 By the slumber, he has indicated their indolence, and by the cooked vegetables their laxness. But what he adds is even harsher than what he has said before: "They that are full of the anger of the Lord are caused to faint by the Lord God." By their iniquity they draw my anger, and by reason of my anger, they are deprived of my kind attention and despoiled of every kind of stren…
Thomas Aquinas · AD 1274 938. Third, he shows the reason for this: your children are cast forth, from their land, they have slept at the head of all the ways, resting on the way, when they were led in captivity.
21 Therefore now hear this, you afflicted one, drunken, but not with wine.
Jerome · AD 420 (Verse 21 and following) Therefore, listen to these things, poor and drunken one, not from wine. This is what your Lord and your God says, who fought for his people: Behold, I have taken from your hand the cup of slumber, the bottom of the cup of my indignation; you shall not add to drink it any further.
Thomas Aquinas · AD 1274 939. Therefore. Here he promises liberation; and concerning this, he sets out two things: first, their liberation: you that are drunk but not with wine, but with the bitterness of your punishments: he has filled me with bitterness, he has inebriated me with wormwood (Lam 3:15).
22 Thus says your Lord, the LORD, even your God, who defends His people: “See, I have removed from your hand the cup of staggering. From that goblet, the cup of My fury, you will never drink again.
Cassiodorus · AD 585 For it is the function of the blood of the Lord that as it makes drunk it heals the mind, shielding it from fancies, not leading it toward sins. This wine makes them sober; this fullness empties them of evils.
Thomas Aquinas · AD 1274 Who has fought for his people, in their escape from Egypt: for the Lord will fight for you (Exod 14:14).
23 I will place it in the hands of your tormentors, who told you: ‘Lie down, so we can walk over you,’ so that you made your back like the ground, like a street to be traversed.”
Theodoret of Cyrus · AD 458 He has indicated both the arrogance of the enemies and the distress of the city. He says, If you had requested my alliance, you would have prevailed over those who waged war on you; but since you did not want to do this, you have been abased even to the level of the ground.
Bernard of Clairvaux · AD 1153 Why does he not know, unless because, bending himself down to these lowest and earthly things, he heaps up earth for himself? Assuredly he does not know, concerning those things which he commits to the earth, for whom he gathers them: whether for the moth that destroys, or for the thief that digs through; for the enemy that plunders, or for the fire that devours.
Thomas Aquinas · AD 1274 Second, the punishment of their enemies: and I will put it in the hand of them that have oppressed you, and have said to your soul: bow down, under our power, treating you so basely, as mud that is trod upon: your people, O Lord, they have brought low: and they have afflicted your inheritance (Ps 93[94]:5); behold they whose judgment was not to drink of the cup, shall certainly…