The Blessed Death of the Righteous 1 The righteous one perishes, and there is no one who sets it on his heart. And men of loyal love are gathered away with none understanding that from before the evil the righteous one is gathered away.
Jerome · AD 420 (Chapter 57, Verses 1-2) The righteous perish, and there is no one who takes it to heart; the men of mercy are gathered, but there is no one who understands; for the righteous is taken away from the face of evil. Let peace come; let him rest in his bed who walks in his integrity.
Gregory the Dialogist · AD 604 The malice and wickedness of them that remain behind in the world deserveth that those should quickly be taken away, who by their life might much help us: and for as much as the world draweth towards an end, God's chosen servants are taken out of it, that they fall not into more wicked times: and therefore from hence it cometh that the prophet saith: "The just man doth perish,…
Thomas Aquinas · AD 1274 The just perishes. Here he shows the difference between those who obey divine counsels and those who do not obey, as to deliverance from dangers. And first, he assigns the difference, second, he sets out the confirmation of each part: but he that puts his trust in me (Isa 57:13).
2 He enters into peace; they rest on their beds — the one who walks straight ahead.
Thomas Aquinas · AD 1274 Second, he promises them rest: let peace come, let him rest in his bed, that is, he will be secure in his own home, or in the repose of his own heart: you shall know that your tabernacle is in peace (Job 5:24).
God Condemns Idolatry 3 But you, draw near here, sons of a sorceress, seed of an adulterer and one who has whored!
Jerome · AD 420 (Vers. 3, 4.) But you come here, sons of a fortune teller: whose seed have you played with? Whose mouth have you opened wide, and whose tongue have you cast out? LXX: But you come here, wicked sons, seed of adulterers and prostitutes, with whom have you played? Whose mouth have you opened: and whose tongue have you cast out?
Thomas Aquinas · AD 1274 But draw near hither. Here he takes away from the unjust hope of deliverance. And first, he alleges their sin; second, he takes away their confidence of deliverance: I will declare your justice (Isa 57:12).
4 Over whom are you making sport? Over whom do you widen the mouth and stick out the tongue? Are you not children of transgression, a seed of falsehood —
Jerome · AD 420 (Verse 4, 5.) Are you not wicked children, a deceitful seed, who console yourselves in gods beneath every leafy tree, sacrificing little ones in the torrents under threatening ((Vulg. lofty)) rocks? LXX: Are you not sons of perdition: an unjust seed, who call upon idols beneath leafy trees, sacrificing your sons in the valleys amidst the rocks?
Thomas Aquinas · AD 1274 First, he accuses them of blasphemy, setting out the custom of sin, inasmuch as they imitate their fathers in this: you sons of the sorceress, who tended to auguries against my commandment, the seed of the adulterer, inasmuch as they abandoned me and adhered to idols: judge your mother, judge her (Hos 2:2). He also sets out the species of sin: upon whom have you jested?
5 you who burn with lust among the terebinths, under every green tree; slaughtering the children in the wadis, under the clefts of the crags?
Cyril of Alexandria · AD 444 This shows them to be those who detest God, having a sick hatred for him and ready to eat blood. There was nothing new in this; it was a long established custom.
Thomas Aquinas · AD 1274 Second, he accuses them of idolatry. And first, he sets out the custom: are not you wicked children, above: woe to the sinful nation, a wicked people, ungracious children (Isa 1:4); second, he sets out the species of sin: who seek your comfort in idols.
6 Among the smooth stones of the wadi is your portion; they, they are your lot. To them also you have poured out a libation, you have brought up an offering. Over these should I be comforted?
Jerome · AD 420 (Verse 6.) In the parts of the torrent is your portion: this is your fate, and you have poured out libations for them, you have offered sacrifices. Shall I not be angry with these things? LXX: This is your portion, this is your fate: and for them you have poured out libations and prepared sacrifices. Shall I not be angry with these things?
Thomas Aquinas · AD 1274 Second, their love of sin: in the parts of the torrent is your portion, as if to say: you have reckoned this to be your lot: let none of us go without his part in luxury: let us every where leave tokens of joy: for this is our portion, and this our lot (Wis 2:9).
7 On a mountain high and lifted up you have set your bed; there also you went up to slaughter a sacrifice.
Jerome · AD 420 (Verse 7.) You have placed your dwelling on a high and lofty mountain, and there you ascended to offer sacrifices. And behind the door and beyond the threshold, you have set up your memorial. The Septuagint says the same.
Thomas Aquinas · AD 1274 Upon a high and lofty mountain. Here he sets out the lofty places in which they sacrificed: your bed; he says this in likeness to a harlot, who prostitutes herself to lovers: they made them statues (2 Kgs 17:10) and committed fornication in them.
8 And behind the door and the doorpost you have set your memorial. For away from me you uncovered yourself and went up; you widened your bed and cut a bargain for yourself with them; you loved their bed, you looked on a hand.
Jerome · AD 420 First, let us discuss the Hebrew text, which differs greatly from the LXX in this passage. As mentioned above, to the place where it says: 'You have set your bed on a high and lofty mountain,' and it accuses and rebukes her as a prostitute, in the entrance of houses and in dark places, a harlot behind the doors, so that anyone who wished to enter the house would have the pleasu…
Theodoret of Cyrus · AD 458 "You have made a bargain for yourselves with them" means, "You have united with many demons, and you have followed their laws, and you have covenanted to serve each one."
Thomas Aquinas · AD 1274 And behind the door. Here he designates familiar places, for they would place idols next to the entrance of their houses, so that they might better hold them in memory: he brought me in the vision of God into Jerusalem, near the inner gate, that looked toward the north, where was set the idol of jealousy to provoke to jealousy (Ezek 8:3).
9 And you journeyed to the king with oil, and multiplied your perfumes; and you sent your envoys far off, and you brought yourself low, down to Sheol.
Jerome · AD 420 (Verse 10) In the multitude of your ways you have labored, and you have not said: I will rest. You have found life in your hands, therefore you did not ask me to be silent (Vulgate: you remain silent). LXX: In many journeys you have labored, and you have not said, I will cease: you have made these strengthen. Therefore, you did not ask me.
Thomas Aquinas · AD 1274 Second, as to eagerness to please, because they adorned themselves: and you have adorned yourself for the king with ointment, and have multiplied your perfumes, that is, using my incense for worshipping them: I have perfumed your bed with incense (Prov 7:17).
10 With the length of your way you grew weary; you did not say, It is hopeless. You found the life of your hand; therefore you did not grow sick.
Jerome · AD 420 (Verse 10) In the multitude of your ways you have labored, and you have not said: I will rest. You have found life in your hands, therefore you did not ask me to be silent (Vulgate: you remain silent). LXX: In many journeys you have labored, and you have not said, I will cease: you have made these strengthen. Therefore, you did not ask me.
Cyril of Alexandria · AD 444 But how could it not have been necessary to act as a suppliant and ask God for mercy when you had dared to commit such shameful and foul deeds? For he receives those who wish to repent. He is good by nature, and he knows our substance, as it is written.
Thomas Aquinas · AD 1274 You have been wearied in the multitude of your ways. Here he shows their obstinacy in sin. First, because they were not recalled by the labor of sin: you have been wearied in the multitude of your ways, that is, in the manifold cult of idols: we wearied ourselves in the way of iniquity and destruction (Wis 5:7).
11 And of whom were you anxious and afraid, that you lied and did not remember me, did not set me on your heart? Have I not kept silent, even from of old? And me you do not fear.
Jerome · AD 420 (Verse 11.) For what reason did you fear anxiously? Because you lied and did not remember me, nor did you think in your heart? For I was silent and as if not seeing, and you forgot about me. LXX: Whom you feared, you were greatly terrified, and you lied to me, and you did not remember me. Nor did you place me in your mind and in your heart.
Thomas Aquinas · AD 1274 Third, because you were not recalled by divine awaiting: nor thought on me in your heart; for I am silent, overlooking your sins, waiting for you, to show you mercy: you overlook the sins of men for the sake of repentance (Wis 11:24), above: I have always held my peace, I have kept silence (Isa 42:14).
12 I myself will tell your righteousness — and your deeds, and they will not profit you.
Jerome · AD 420 (Verse 12.) I will proclaim your righteousness, and your deeds will not benefit you. When you cry out, let your congregations deliver you. LXX: I will proclaim your righteousness and your evils, which will not benefit you. When you cry out, let them snatch you out of your tribulation.
Thomas Aquinas · AD 1274 I will declare your justice, which you do, or which you ought to receive; your works, idols: the works of those who trust in idols shall not profit them.
13 When you cry out, let your collection of idols deliver you! But a wind will carry them all off, a breath will take them. And the one who takes refuge in me will inherit the land and possess my holy mountain.
Jerome · AD 420 (Verse 13, 14.) And the wind will carry them away: the breeze will lift them. But those who have confidence in me will inherit the land and possess my holy mountain. And I will say, Make a way, offer a path, turn aside from the path, remove stumbling blocks from my people's way. LXX: For the wind will carry away all of them, and the tempest will take them away.
Augustine of Hippo · AD 430 This, as I have said, is obscure: "shall possess the land and inhabit my holy mountain." After all, if we take it literally and materialistically, we won't be cleansing ourselves from every defilement of flesh and spirit; and God will have procured for us to no purpose the conjunction of the end of the reading from the prophet with the beginning of the reading from the apostle,…
Thomas Aquinas · AD 1274 Your companies, gathered from various nations: let them arise and help you, and protect you in your distress (Deut 32:38). But he that puts his trust in me. Here he confirms the difference between the just and the unjust. And first, as to the just; second, as to the unjust, but the wicked are like the raging sea (Isa 57:20).
Healing for the Repentant 14 And one will say: Build up, build up, clear the way! Lift the stumbling block out of the way of my people.
Ephrem the Syrian · AD 373 "And it shall be said, 'Remove every obstruction from my people's way.' " Probably he said these words with regard to the Jewish Zealots, who killed their fellow citizens, because they had lapsed into idolatry and had been an obstacle for their fellows in the days of the Greeks.
Thomas Aquinas · AD 1274 And as to the expediting of their way: and I will say, namely, to the princes of the Medes: make a way, freeing them, give free passage, giving them liberty to return to their land, turn out of the path, so that you will not impede us, take away the stumbling blocks, so that others will not do so either: take the stones out of the way (Jer 50:26).
15 For thus says the high and lifted up one, who dwells forever and whose name is Holy: I dwell on high and in holiness, and also with the crushed and lowly of spirit, to revive the spirit of the lowly and to revive the heart of the crushed.
Theodore of Heraclea · AD 355 By these names the kindness of God shows that he is supreme. For those sharing in these titles have made him to be low, consorting with idols and demons. Although he is holy, these people blaspheme his name with evil desires and deeds that are not honorable.
Cyril of Alexandria · AD 444 The blessed prophets, when the Lord of the universe promises what is great and godly to them, were filled with much wonder at his glory and clemency and, as if responding from excitement, they run to give praise. We find the prophet doing precisely that here.
Thomas Aquinas · AD 1274 Who dwells in the high and holy place: but you dwell in the holy place, the praise of Israel (Ps 21:4[22:3]). And as to divine love: and with a contrite and humble spirit: a contrite and humbled heart, O God, you will not despise (Ps 50:19[51:17]).
16 For I will not contend forever, and I will not always be wrathful; for the spirit would grow faint before me, and the breaths that I myself have made.
Jerome · AD 420 (Verse 16.) I will not contend forever, nor will I be angry to the end: for the spirit will go forth from my presence, and I will make breath. LXX: I will not take vengeance on you forever, nor will I be angry with you always. For the spirit will go forth from me, and I have made every breath.
Cassiodorus · AD 585 It is easier for the Lord to restrain his anger, which we know is remote from his tranquility; but we should believe that he is more inclined to mercy, which is never detached from his majesty.… So he will not restrain his mercy in anger, but rather he will refrain from anger in mercy, as long as devoted conversion is forthcoming in this world.
Thomas Aquinas · AD 1274 Second, he assigns the reason from the purification of sin, promising forgiveness: for I will not contend for ever: he will not always be angry: nor will he threaten for ever (Ps 102[103]:9).
17 For the iniquity of his gain I was wrathful and struck him, hiding myself and being wrathful; and he went on turning away in the way of his heart.
Jerome · AD 420 Because of the wickedness of his greed, I became angry and struck him; I hid myself and was indignant, and he went on his way grieving (Vulgate: he went astray). LXX: Because of sin I have afflicted him for a little while, and struck him: and I turned my face away from him, and he was saddened and walked sadly in his ways.
Thomas Aquinas · AD 1274 And he adds the reason, setting out justice fulfilled in punishing: for the iniquity of his covetousness I was angry, and I struck him: I hid my face, that I might not give help, and he went away wandering, like a sheep without a shepherd: shall he reprove you for fear, and come with you into judgment, and not for your manifold wickedness and your infinite iniquities?
18 His ways I have seen, and I will heal him; and I will lead him and repay comforts to him and to his mourners,
John Chrysostom · AD 407 For such is the loving-kindness of God; he never turns his face away from a sincere repentance, but if any one has pushed on to the very extremity of wickedness and chooses to return afterwards toward the path of virtue, God accepts and welcomes and does everything so as to restore him to his former position.
Ishodad of Merv · AD 850 "Creating for his mourners the fruit of the lips," that is, at this stage they will not use anymore their outrages and blasphemies against me, but praises, which are convenient to these facts. Others assert, I made them live in perfect security, and this is the reason why they will be led to holiness.
Thomas Aquinas · AD 1274 And he promises mercy in saving them, I saw his ways, with eyes of mercy, and restored comforts to him, as to the princes, and to them that mourn for him, as to the people; or to him, as to the Jews, or as to foreigners joined to them; or as to the land and its inhabitants: who forgives all your iniquities: who heals all your diseases (Ps 102[103]:3).
19 creating the speech of the lips: Peace, peace to the far and to the near, says the LORD; and I will heal him.
Apostolic Constitutions · AD 380 It is our duty to be at peace in our own minds, for the person who does not find any disorder in himself will not quarrel with another but will be peaceable, friendly, gathering the Lord's people and a fellow worker with him, in order to increase the number of those who shall be saved in unanimity.
Augustine of Hippo · AD 430 Through love of this true life you ought, then, to consider yourself desolate in this world, no matter what happiness you enjoy.
Thomas Aquinas · AD 1274 Third, he confirms their deliverance from the predictions of the prophets: I created, as though restoring them from nothing; the fruit of the lips, of the prophets who foretold these things, peace to him that is far off, dispersed in captivity: and coming, he preached peace to them that were nigh: and to them that were afar off (Eph 2:17).
20 But the wicked are like the tossing sea, for it cannot be quiet, and its waters toss up mire and mud.
Jerome · AD 420 Some understand this passage specifically about the Savior. But the impious, about whom we have spoken above, he compares to the sea, which can never be at rest, but even in the greatest calm, is tossed with broken waves onto the shores, and its end is mud and trampling.
Thomas Aquinas · AD 1274 But the wicked are like the raging sea. Here he confirms what he had said about the wicked through a certain similitude. And first, he sets out the similitude itself: raging, that is, always fluctuating; and the waves thereof cast up dirt and mire, to the shore, where they make mire and are trampled: he shall make the deep sea to boil like a pot (Job 41:22).
21 There is no peace, says my God, for the wicked.
Augustine of Hippo · AD 430 For that joy that is after the fashion of the world is not true joy. Hear the prophet Isaiah: "There is no joy, says my God, to the wicked." What the wicked call joy is not joy, such as he [David] knew, who made no account of their joy; let us believe him, brothers. He was a man, but he knew both kinds of joy.
Thomas Aquinas · AD 1274 And he deduces a proposition: there is no peace to the wicked, namely, that they may be saved, above (Isa 48:22) has the same.