God’s Vengeance on the Nations 1 Who is this coming from Edom, in crimsoned garments from Bozrah, this one splendid in his clothing, striding in the greatness of his strength? It is I, speaking in righteousness, mighty to save.
Tertullian · AD 220 He likewise, when mentioning the cup and making the New Testament to be sealed "in his blood," affirms the reality of Christ's body. For no blood can belong to a body that is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood.
Cyril of Alexandria · AD 444 The only-begotten Word of God ascended in the heavens with his flesh united to him, and this was a new sight in the heavens. The multitude of holy angels was astounded seeing the king of glory and the Lord of hosts in a form similar to ours.
Thomas Aquinas · AD 1274 1095. Who is this. Here he begins to treat the separation of the wicked from the good in the execution of the promised salvation.
2 Why is there red on your clothing, and your garments like one treading in a winepress?
Jerome · AD 420 (Version 2.) Why then is your garment red, and your clothing like one who treads in the winepress? LXX: Why are your garments red, and your clothes like those who tread the winepress, full of trampled grapes? Where it is now spoken of as red, in Hebrew it is read as Edom (). Therefore, even above where Edom is written, it is not a place name, but the name of blood.
Thomas Aquinas · AD 1274 1101. Why then is your apparel red? Here he sets out the second question, concerning his clothing. And first, he sets out the question: why then, as if to say: it is not the just, but the wicked who usually bear the marks of blood like this, not saviors, but rather murderers; like theirs that tread in the winepress: for there is red wine in that region that dyes clothing like b…
3 A winepress I have trodden alone, and from the peoples there was no one with me. And I trod them in my anger and trampled them in my fury, and their juice spattered on my garments, and all my clothing I have stained.
Cyprian · AD 258 And does not also the Holy Spirit, speaking in Isaiah, testify the same thing concerning the passion of the Lord, saying, "Why are your vestments red and your garments as from treading the wine press full and well-trodden?" For can water make vestments red, or is it water that is trodden by the feet in the winepress or forced out by the press?
Jerome · AD 420 (Verse 3 and following) I have trodden the winepress alone, and of the peoples there was no man with me. I have trodden them in my anger, and trampled them in my fury: and their blood has stained my garments, and all my clothing is polluted. For the day of vengeance is in my heart, and the year of my redemption has come.
Thomas Aquinas · AD 1274 1102. Concerning the first, he does three things. First, he tells of his victory alone: the winepress, namely, the cross on which he was pressed by the weight of his passion, I have trodden, my enemies, alone, suffering and conquering; and of the Gentiles there is not a man with me, to help me, because everyone fled, abandoning him.
4 For a day of vengeance was in my heart, and the year of my redeemed has come.
Theodoret of Cyrus · AD 458 For this is the time for these who were brazen to receive retribution and for those unjustly enslaved by them to get their freedom.
Thomas Aquinas · AD 1274 1103. For the day of vengeance. Here he goes through the entire order of the matter. And first, he sets out the suitableness of the time: vengeance, as to the demons; redemption, as to the just, whose recompense had been delayed until then, above: it is the day of the vengeance of the Lord (Isa 34:8).
5 And I looked, and there was no helper; and I was appalled, and there was none to uphold. And my own arm brought salvation for me, and my fury — it upheld me.
Theodoret of Cyrus · AD 458 He calls "arm" the power of righteousness, for he guarded spotless and free from sin the nature that he assumed. We who have benefited from this good work and have been delivered from that bitter slavery, let us sing praises to the author of these things. He was the one who underwent the battle and provided us with the gift of victory and peace.
Thomas Aquinas · AD 1274 Second, he sets out the necessity of salvation: I looked about, and there was none to help, the human race, who could save it, above: he saw that there is not a man (Isa 59:16); or there was none to help, me on the cross: my brethren have withdrawn from me, and my acquaintance have departed from me (Job 19:13); I looked on my right hand, and beheld, and there was no one that wo…
6 And I trampled peoples in my anger and made them drunk in my fury, and I brought their juice down to the earth.
Thomas Aquinas · AD 1274 Fourth, the exposition of his vengeance: and I have trodden down the people, the Jews, through the Romans, and have made them drunk, filled them with affliction, and have brought down their strength, the Jews and the demons, above: the Lord of hosts has designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth (Isa 23:9).
God’s Mercies Recalled 7 The loyal loves of the LORD I will bring to mind, the praises of the LORD, according to all that the LORD has dealt out to us — and the great goodness to the house of Israel that he dealt out to them according to his compassion and according to the abundance of his loyal loves.
Jerome · AD 420 (Verse 7) I will remember the mercies of the Lord; I will praise the Lord for all the good things the Lord has done for us, and for the abundance of blessings to the house of Israel that he has bestowed upon them according to his mercy, and according to the multitude of his mercies.
Symeon the New Theologian · AD 1022 I, wretched one, cast myself into the pit and the mud of the abyss of shameful thoughts and deeds, and once I had come there, I fell into the hands of those who were concealed by the darkness.
Thomas Aquinas · AD 1274 1105. I will remember the tender mercies of the Lord. Here the prophet offers a petition to the judge, who comes to speak and fulfill justice. And first, he inclines him to compassion; second, he offers his petition, O that you wouldst rend the heavens (ch. 64).
8 And he said, Surely they are my people, sons who will not act falsely. And he became their Savior.
Jerome · AD 420 (Verses 8-9) And He said: Yet My people are; sons not denying: and He became a Savior unto them. In all their affliction He was not afflicted, and the Angel of His presence saved them: in His love and in His pity He redeemed them, and He bore them, and carried them all the days of the age. 70: And he said: Not my people, the children will never reject.
Thomas Aquinas · AD 1274 1106. And first, he recalls the benefits, as to their escape from dangers, recalling his particular election: and he, namely, God, said: surely, although they may be against me, they are children that will not deny, namely, Abraham, or that will not deny, because they at least keep my faith: the Lord is my strength and my praise (Exod 15:2).
9 In all their distress he was distressed, and the messenger of his presence saved them. In his love and in his pity he himself redeemed them; and he lifted them and carried them all the days of old.
Cyril of Alexandria · AD 444 We say that these human things are his by an economic appropriation, along with the flesh all the things belonging to it. We recognize no other Son apart from him, for the Lord has saved us, giving his own blood as a ransom for the life of all.
Theodoret of Cyrus · AD 458 For the grace of the incarnation is of mercy and good will. Aquila translates, instead of "virtues," "hymns"; Theodotion and Symmachus render it "songs of praise." For "make retribution," Symmachus has "work benefits." But the Septuagint is more accurate in putting "make retribution," since we deserved punishment but received salvation instead of punishment.… He switches us to…
Thomas Aquinas · AD 1274 And as to his diligent protection: in all their affliction; and he himself was troubled, from compassion; or he was not troubled, right away, but he delayed even now, that they might be corrected; and the angel of his face, that is, the angel that sees my face, saved them, as their leader in the desert: lead this people whither I have told you: my angel shall go before you (Exo…
10 But they themselves rebelled and grieved his holy spirit; and he turned to be their enemy, he himself fought against them.
Jerome · AD 420 (Verse 10) But they provoked Him to anger, and vexed the spirit of His Holy One; and He turned Himself against them as an enemy, and He fought against them. 70: But they did not believe, and they provoked his Holy Spirit: he turned against them as an enemy, he himself fought against them.
Thomas Aquinas · AD 1274 1107. Second, he touches on the benefits as to the remission of faults. And first, he sets out their fault: but they; his spirit, namely God's, or the spirit of his Holy One, Moses, through their various quarrels: and Moses was afflicted for their sakes, because they exasperated his spirit (Ps 105[106]:32–33).
11 And he remembered the days of old, Moses, his people: Where is the one who brought them up from the sea with the shepherds of his flock? Where is the one who put his holy spirit within him,
Jerome · AD 420 (Vers. 11 seqq.) And he remembered the days of old, Moses and his people. Where is he who brought them up from the sea with the shepherds of his flock? Where is he who put his holy Spirit in the midst of them? He who caused his glorious arm to go at the right hand of Moses, who divided the waters before them to make for himself an everlasting name.
Thomas Aquinas · AD 1274 Third, he sets out the remission of the fault: and he remembered, at last, Moses, who prayed for them: either forgive them, or strike me out of the book that you have written (Exod 32:31–32); he has remembered his covenant for ever: the word which he commanded to a thousand generations (Ps 104[105]:8). 1109. Where is he that brought them up?
12 who made his beautiful arm go at the right hand of Moses, who split the waters before them to make for himself an everlasting name,
Thomas Aquinas · AD 1274 By the right hand, prosperously; where is the spirit that divided the waters before them? Who divided the Red Sea into parts (Ps 135[136]:13).
13 who led them through the deeps? Like a horse in the wilderness they did not stumble.
Athanasius of Alexandria · AD 373 There can be no doubt that in refusing the accompaniment of an angel Moses was inviting God to lead them himself. God was making this promise, "This word that you have just spoken I shall accomplish, since you have found favor with me and I know you in preference to all the others." It is also said in Isaiah, "the one who made the shepherd of the sheep to ascend the earth?
Theodoret of Cyrus · AD 458 Just as with Pharaoh and the Egyptians chasing them, the people led by Moses crossed the sea, so, too, as the devil and the demons were waging war, Christ the master shattered the gates of death, was first to go through them and took with him human nature in its entirety!
Thomas Aquinas · AD 1274 And where is he that led them out as a horse that stumbles not, namely, without hindrance.
14 Like cattle that go down into the valley, the spirit of the LORD gave them rest. So you led your people, to make for yourself a name of beauty.
Ephrem the Syrian · AD 373 "Like cattle that go down into the valley, the Spirit of the Lord gave them rest. So you did lead your people." Through all these words that the prophet speaks about the exodus of the Israelites from Egypt, he leads the mind back to the wonders that God performed by means of his servant Moses, whom he called the shepherd of his flock, and through whose right hand, which moved t…
Thomas Aquinas · AD 1274 As a beast that goes down, with an unhindered course; the spirit of the Lord was their, the people's, leader: and in the Red Sea a way without hindrance (Wis 19:7); they shall walk confidently (Prov 3:23); where are his miracles? (Judg 6:13).
A Prayer for Mercy 15 Look down from the heavens and see, from your holy and beautiful lofty dwelling. Where is your jealousy and your might, the roar of your insides and your compassion? Toward me they have restrained themselves.
Jerome · AD 420 (Verse 15) Look down from heaven and see, from your holy and glorious habitation. Where is your zeal and your might? The stirring of your inner parts and your compassion are held back from me. LXX: Return from heaven and see, from your holy dwelling and your glory. Where is your zeal and your might? Where is the multitude of your mercies and the compassions you have shown us?
Cyril of Alexandria · AD 444 Here onwards the prophet prays for every nation, and in the person of the Israelites he presents his supplication. He prays that God will withhold his wrath from them and cease rebuking them and in a forgiving manner subdue Israel's desertion; for there was no one on earth for them other than the true God, one having a glorious home in heaven, their father.
Thomas Aquinas · AD 1274 1110. Second, he inclines the judge to affection. And first, he seeks a hearing: look down from heaven: you will hear from your holy heaven (1 Kgs 8:32). Second, he provokes him to mercy: where is your zeal with which you loved us. Lord, where are your ancient mercies? (Ps 88:50[89:49]); if he withhold the waters, all things shall be dried up (Job 12:15).
16 For you are our father — for Abraham does not know us, and Israel does not recognize us. You, LORD, are our father; our Redeemer from of old is your name.
Cyril of Jerusalem · AD 386 For Thou art our Father, though Abraham be ignorant of us, and Sarah travailed not with us, need we inquire further on this point?
Jerome · AD 420 (Verse 16) For you are our Father, though Abraham does not know us, and Israel does not acknowledge us. You, O Lord, are our Father, our Redeemer from of old is your name. LXX: For you are our Father, because Abraham does not know us, and Israel does not acknowledge us. But you, Lord our Father, free us: from the beginning your name is upon us.
Thomas Aquinas · AD 1274 Third, he sets out a cause for having mercy: for you are our father, and Abraham has not known us, when he was still alive, because we did not then exist; or, even now, he is unwilling to pray for us, because we do not call upon him; or, according to Augustine, because the dead, even the saints, do not know what is to be done for the living: but this is to be understood as to t…
17 Why, LORD, do you make us stray from your ways, harden our heart from fearing you? Return, for the sake of your servants, the tribes of your inheritance.
Augustine of Hippo · AD 430 Is not sin also punishment for sin?… We can recount many other events clearly showing that perversity of heart comes from a hidden judgment of God, with the result that a refusal to hear the truth leads to commission of sin, and this sin is also punishment for preceding sin.
Caesarius of Arles · AD 542 Behold how a person is hardened if he does not merit to be chastised by the Lord for his correction? Moreover, what is written concerning those whom God's mercy does not even allow to become hardened?
Thomas Aquinas · AD 1274 1111. Why have you made us to err? Here he sets out the evils which they met. And first, as to the evils of their fault: you made us to err, permitting, not sending grace and not correcting, from your ways, commands; you hardened, permitted: he has mercy on whom he will. And whom he will, he hardens (Rom 9:18). 1112. Second, he sets out the evils of their punishment.
18 For a little while your holy people possessed it; our adversaries have trampled down your sanctuary.
Jerome · AD 420 (Verse 18, 19.) Why have you made us err, O Lord, from your ways: you have hardened our heart, so that we would not fear you? Turn again for the sake of your servants, the tribes of your inheritance. Your holy people have possessed nothing: our enemies have trampled upon your sanctuary.
Thomas Aquinas · AD 1274 Second, he sets out their misery as to slavery: they have possessed your holy people as nothing, that is, without resistance, above: O Lord our God, other lords besides you have had dominion over us (Isa 26:13); as to the profanation of their holy places: our enemies have trodden down your sanctuary: the holy places are come into the hands of strangers (1 Macc 2:8).
19 We have become like those you never ruled, like those over whom your name was never called.
Eusebius of Caesarea · AD 339 And you did this on account of our turning away from you. For we are now a desert untended by your careful attention. We are now like we were in the beginning. For there was a time when we had neither prophet nor priest not king nor any of your gifts of grace—in like manner we have now come back to the desert.
Theodoret of Cyrus · AD 458 The holy of holies of the sanctuary, which it was forbidden to touch and to which access was reserved for priests alone, has been despoiled and trampled by impious enemies.
Thomas Aquinas · AD 1274 As to the loss of their former honor: we are become, without a king, without the temple, as in the beginning, in Egypt, or even before the calling of Abraham: but you, O Lord, are among us, and your name is called upon by us, forsake us not (Jer 14:9).