1 Domine, Deus meus es tu; exaltabo te, et confitebor nomini tuo: quoniam fecisti mirabilia, cogitationes antiquas fideles. Amen.
Eusebius of Caesarea · AD 339 The "wonders" of Isaiah were the promises to the Gentiles, and not to Israel, of anointing with sweet-smelling oil and myrrh. They naturally received the name of Christian from this anointing. In addition he promises the "wine of joy" to the Gentiles, using a shadow to allude to the sacrament of the new covenant of Christ, which is now openly celebrated among the Gentiles.
Jerome · AD 420 (Chapter 25 — Verse 1 and following) O Lord, you are my God; I will exalt you and praise your name, for you have done marvelous things, faithful and true are your ancient thoughts. Amen. For you have made a city into a heap, a fortified city into ruins, a palace of foreigners, so that it is no longer a city and will never be rebuilt.
Thomas Aquinas · AD 1274 584. O Lord, you are my God. Here thanksgiving is set out; and first, for the exaltation of the people; second, for their justification: in that day (ch. 26); third, for paternal correction: in that day (ch. 27). The first of these is divided into two parts.
2 Quia posuisti civitatem in tumulum, urbem fortem in ruinam, domum alienorum: ut non sit civitas, et in sempiternum non ædificetur.
Thomas Aquinas · AD 1274 Second, in particular: for you have reduced; and first, works which pertain to the suppression of the wicked; second, which pertain to the exaltation of the good: and the Lord of hosts shall make (Isa 25:6). 586.
3 Super hoc laudabit te populus fortis; civitas gentium robustarum timebit te:
Cyril of Alexandria · AD 444 Israel was called to the knowledge of God through the tutoring of the law and was richly endowed with the things of God. It was delivered [from Egypt] and inherited the Promised Land. Although there were many other peoples living in other parts of the world, all were alien to spiritual matters and heavenly things. They had not tasted the gifts that come from God.
Thomas Aquinas · AD 1274 587. Therefore shall a strong people praise you. Here he sets out the fruit of punishment in the subjection of men to God.
4 quia factus es fortitudo pauperi, fortitudo egeno in tribulatione sua, spes a turbine, umbraculum ab æstu; spiritus enim robustorum quasi turbo impellens parietem.
Thomas Aquinas · AD 1274 Second, he assigns the reason, which he sets out first: because you have been a strength to the poor, who has little, even if it is sufficient for him, to the needy, who is in need: the Lord is my refuge: and my God the help of my hope (Ps 93[94]:22).
5 Sicut æstus in siti, tumultum alienorum humiliabis; et quasi calore sub nube torrente, propaginem fortium marcescere facies.
Cyril of Alexandria · AD 444 Perhaps this is what the prophet is referring to, that is, those in Israel who were thirsting for the coming of the Savior. They desired to see the Savior and Redeemer of all. One such person was the righteous Simeon.
Thomas Aquinas · AD 1274 588. As heat in thirst. Here he sets out the manner of punishment as to affliction: as heat in thirst, afflicts, the tumult, the proud clamor, of strangers; as to barrenness: and as with heat under a burning cloud, united by the south wind, by which fruit of the vine is sometimes destroyed because of its excessive heat: for the sun rose with a burning heat and parched the grass…
6 Et faciet Dominus exercituum omnibus populis in monte hoc convivium pinguium, convivium vindemiæ, pinguium medullatorum, vindemiæ defæcatæ.
Cyril of Jerusalem · AD 386 Having been counted worthy of this holy chrism, you are called Christians, verifying the name also by your new birth. For before you were deemed worthy of this grace, you had properly no right to this title but were advancing on your way toward being Christians.Moreover, you shall know that in the old Scripture there lies the symbol of this chrism.
Cyril of Alexandria · AD 444 Having said that the Lord will reign in Zion and Jerusalem, Isaiah leads us to the mystical meaning of the passage. Thus Zion is interpreted as a high place that is good for surveillance, and Jerusalem is the vision of the world. In fact, the church of Christ combines both: it is high and visible from everywhere, and is, so to speak, located on the mountain.
Thomas Aquinas · AD 1274 589. And the Lord of hosts shall make. Here he sets out those things that pertain to the exaltation of the good, and this is threefold.
7 Et præcipitabit in monte isto faciem vinculi colligati super omnes populos, et telam quam orditus est super omnes nationes.
Thomas Aquinas · AD 1274 590. Second, as to the removal of evils: and he shall destroy, as to the punishment of death, which he calls a bond, inasmuch as we are bound to it from sin, and a web inasmuch as it is a just sentence woven by God: death is swallowed up in victory (1 Cor 15:54); O death, I will be your death; O hell, I will be your bite (Hos 13:14).
8 Præcipitabit mortem in sempiternum; et auferet Dominus Deus lacrimam ab omni facie, et opprobrium populi sui auferet de universa terra: quia Dominus locutus est.
1 Corinthians · AD 55 But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body.
Ambrose of Milan · AD 397 In the Old Testament the jaw of death is bitter, since it is said, "Strong death is all devouring." In the New Testament the jaw of death is sweet, for it has swallowed death, as the apostle says: "Death is swallowed up in victory! O death, where is your victory? O death, where is your sting?"
Cyril of Alexandria · AD 444 And since the holy Virgin brought forth as man God united personally to flesh, we say that she is the mother of God. [This is] not because the nature of the Word had a beginning of existence from the flesh, for "in the beginning was the Word, and the Word was with God, and the Word was God"; he is the Creator of the ages, coeternal with the Father and Creator of all things.
9 Et dicet in die illa: Ecce Deus noster iste; exspectavimus eum, et salvabit nos; iste Dominus, sustinuimus eum: exsultabimus, et lætabimur in salutari ejus.
Jerome · AD 420 (Verse 9 and following) And they will say on that day: Behold, our God, we have waited for him, and he will save us; this is the Lord, we have endured him, we will rejoice and be glad in his salvation. For the hand of the Lord will rest on this mountain; and Moab shall be crushed under him, as straw is crushed on a threshing floor.
Cyril of Alexandria · AD 444 You recognize the one who gives you joy to drink and wine in addition, anointing those in spiritual Zion with myrrh. You recognize that he is true God and Son of God by nature, and although he appeared in the form of a servant, by becoming man he became the source of salvation and life for all, being in all things like those on earth though without sin.
Thomas Aquinas · AD 1274 And he sets out the thanksgiving, and they shall say, we have endured for him, patiently waiting: you that fear the Lord, endure for his mercy (Sir 2:7). And he sets out the reason: for the hand of the Lord, with which nothing evil can exist: this is my rest for ever and ever (Ps 131[132]:14). 591.
10 Quia requiescet manus Domini in monte isto; et triturabitur Moab sub eo, sicuti teruntur paleæ in plaustro.
11 Et extendet manus suas sub eo sicut extendit natans ad natandum; et humiliabit gloriam ejus cum allisione manuum ejus.
Thomas Aquinas · AD 1274 591. Third, as to the oppression of their enemies, namely, the Moabites, who were most hostile to them because of dreams. And first, he sets out their affliction: threshed: they have threshed Galaad with iron wains (Amos 1:3); second, their complete subjection: he shall stretch forth his hands, as though prostrate and seeking mercy or help, below: they shall come (49).
12 Et munimenta sublimium murorum tuorum concident, et humiliabuntur, et detrahentur in terram usque ad pulverem.
Thomas Aquinas · AD 1274 And the destruction of their fortifications: and the bulwarks, which are mentioned above (Isa 16:7).