1 “Be silent before Me, O islands, and let the peoples renew their strength. Let them come forward and testify; let us together draw near for judgment.
Ambrose of Milan · AD 397 Scripture correctly says: Be renewed, O islands. For we are surrounded by the waves of sin, like islands in the sea of this world.
Theodoret of Cyrus · AD 458 He calls the churches "islands," because they receive the assault of the waves of persecutors and because they are founded on the rock.
Thomas Aquinas · AD 1274 804. Let the islands keep silence before me. Here he begins to strengthen them toward firm expectation from the love of God who promises. And this is divided into three parts: in the first, he shows divine love from the benefits which he gave to their fathers; in the second, from the Son, whom he promised to them: behold my servant (ch.
2 Who has aroused one from the east and called him to his feet in righteousness? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow.
Eusebius of Caesarea · AD 339 For it was a work of righteousness not only for the Jews but also for the other nations to be called to the knowledge of God. So who is raising up this righteousness from the dawn of the light? Who is calling all to follow him? Who is the one offering this to all the peoples so as to shock the kings of the nations and to confound the foremost among them?
Theodoret of Cyrus · AD 458 Of this righteousness, the blessed Paul has said in his turn: "It is from God that we have been given wisdom, righteousness, sanctification and redemption." When this righteousness arose and pervaded the world, kings were dismayed, tyrants were conquered, all kinds of torments were suppressed; the persecuted overcame their persecutors, and, as if rejoicing in great peace, they…
Thomas Aquinas · AD 1274 Second, he tells of the benefits given to them: who has raised up the just one, where he tells of the multitude of benefits as to divine election; the just one, Abraham, from the east, namely, Chaldea (Gen 12); my foot has followed his steps (Job 23:11); as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel (Jer 13:11); I saw th…
3 He pursues them, going on safely, hardly touching the path with his feet.
Jerome · AD 420 He will pursue them, namely the kings and princes of each nation, and he will pass by in peace, calling all to peace so that they may be reconciled to God.
Thomas Aquinas · AD 1274 813. Christ passed in the peace, of the flesh toward the spirit, which he had: you shall know that your tabernacle is in peace (Job 5:24); of man toward his neighbor, which he taught, below: how beautiful upon the mountains are the feet of him that brings good tidings, and that preaches peace (Isa 52:7); of the world toward the Lord, which he made: making peace, and reconciling…
4 Who has performed this and carried it out, calling forth the generations from the beginning? I, the LORD—the first and the last—I am He.”
Revelation · AD 96 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
Gregory of Nyssa · AD 395 The great Isaiah thus speaks of the Divine nature with reference to these doctrines, in his exalted utterance,—who speaks in the person of the Deity, "I am the first, and hereafter am I, and no God was before Me, and no God shall be after Me." … Since, then, neither is that God which was before God, nor is that God which is after God, (for that which is after God is the creatio…
Thomas Aquinas · AD 1274 He seeks the author: who has wrought and done these things, and who was calling the generations from the beginning, in eternal foreknowledge, below: the Lord has called me from the womb (Isa 49:1); and he sets out the response: I the Lord: I am Alpha and Omega, the beginning and the end (Rev 1:8). This is explained otherwise literally of Cyrus, and mystically of Christ.
5 The islands see and fear; the ends of the earth tremble. They approach and come forward.
Thomas Aquinas · AD 1274 Third, he sets out the response as though from the gentiles, in which they believed that they were defended by idols; and first, he touches on their stupor at wonders recounted or seen: the islands saw it: the waters saw you, O God, the waters saw you: and they were afraid (Ps 76:17[77:16]); they drew near, to resist.
6 Each one helps the other and says to his brother, “Be strong!”
Eusebius of Caesarea · AD 339 You, Jacob, now ponder such things, the Savior of everything did not privilege you over the salvation of other human beings but chose the things that suited you, while to the rest of the nations he announced an exchange, summoning them all to knowledge of him.… He calls "islands" the churches from all the nations, since those partially submerged under the evil of life are like…
Theodoret of Cyrus · AD 458 Those who formerly have been in error, as soon as they have benefited from the light of the knowledge of God, cannot bear to hide his glory but call all people to participate in it. "And one will say," that is to say, one who is removed from the darkness of ignorance.
Thomas Aquinas · AD 1274 Second, he sets out mutual strengthening: every one shall help his neighbor: they stick one to another (Job 41:8).
7 The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled.
Theodoret of Cyrus · AD 458 Look, [Isaiah] says, what the newcomers to the truth say to those who are still held prisoner to the error of idols, to show them their impotence: idols can neither walk nor hold themselves up without being fastened with nails.
Ishodad of Merv · AD 850 By mocking those who make the idols, [Isaiah] says, "The craftsman encourages the goldsmith, who strikes with the hammer." That is, even though they know that their hands have made them and that "they fasten them with nails," they are not ashamed to adore them.
Thomas Aquinas · AD 1274 Third, he sets out the making of idols: the coppersmith striking the iron with the hammer encouraged him that forged, that formed the figure of the idol, saying: it is ready for soldering, to solidify the idol: setting it in a wall, and fastening it with iron (Wis 13:15–16).
8 “But you, O Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend—
Clement of Rome · AD 99 Abraham, styled "the friend," [Isaiah 41:8] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God.
Jerome · AD 420 (Verses 8-9) And you, O Israel, my servant, Jacob whom I have chosen, the offspring of Abraham, my friend. I have taken hold of you from the ends of the earth, and summoned you from its farthest corners.
Thomas Aquinas · AD 1274 806. But you Israel. In this part, he strengthens the Jews by the same benefits. And first is set out the repetition of past benefits in the election of their fathers Jacob and Abraham, in whom they were distinguished from others universally: Jacob whom I have chosen: O you seed of Abraham his servant; you sons of Jacob his chosen (Ps 104[105]:6); that the purpose of God accord…
9 I brought you from the ends of the earth and called you from its farthest corners. I said, ‘You are My servant.’ I have chosen and not rejected you.
10 Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will surely help you; I will uphold you with My righteous right hand.
Eusebius of Caesarea · AD 339 He adds that he is to strengthen and sustain those undergoing afflictions at the hands of those [who oppose God] with the vision of the goal that awaits them.
Jerome · AD 420 (Verse 10) So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand. LXX: fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.
Thomas Aquinas · AD 1274 Second, the promise of future benefits is set out; and first, as to freedom from evils, he excludes fear, because of the presence of God: fear not, for I am with you: be not afraid at their presence: for I am with you (Jer 1:8); because of the justice of their fathers: I upheld you, as the promised seed, of my just one, Abraham; or: I upheld you, to defend you, my just one, Cyr…
11 Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish.
Jerome · AD 420 (Verses 11-12) All who rage against you will surely be ashamed and disgraced; those who oppose you will be as nothing and perish. You will seek them, and you will not find them: your rebel men will be as if they were not: and like the destruction of warring men against you. LXX: Behold, they shall be confounded and ashamed, all your adversaries.
Theodoret of Cyrus · AD 458 This is what already happened figuratively in the epoch of the Babylonians, since the God of the universe destroyed their empire, liberated the Jews from bitter servitude and brought them back to the land of their ancestors.
Thomas Aquinas · AD 1274 And he sets out also the removal of enemies as to their confusion: behold all that fight against you shall be confounded: let them be confounded that persecute me (Jer 17:18); as to their destruction: they shall be as nothing, above: to destroy the nations unto nothing (Isa 30:28).
12 You will seek them but will not find them. Those who wage war against you will come to nothing.
Thomas Aquinas · AD 1274 And the impossibility of restoration: you shall seek them: I have seen the wicked highly exalted. And I passed by, and lo, he was not (Ps 36[37]:35–36).
13 For I am the LORD your God, who takes hold of your right hand and tells you: Do not fear, I will help you.
Jerome · AD 420 (Verses 13-14) For I, the Lord your God, took hold of your hand, saying to you: Do not fear, I have helped you. Do not fear, words of Jacob, you who are dead from Israel. I have helped you, says the Lord, and your Redeemer, the Holy One of Israel.
Theodoret of Cyrus · AD 458 When we hear the prophet say, "You, Israel, my child, Jacob whom I have chosen, the seed of Abraham, whom I have loved," we do not think, do we, that the Jews are only flesh and not complete human beings composed of bodies and rational souls?… And [don't we think] that the seed of Abraham is not without a soul and not without a mind but that it possesses everything that belongs…
Thomas Aquinas · AD 1274 He also shows the reason for their destruction: for I am the Lord your God: put forth your hand from on high (Ps 143:7[144:6]).
14 Do not fear, O Jacob, you worm, O few men of Israel. I will help you,” declares the LORD. “Your Redeemer is the Holy One of Israel.
Ephrem the Syrian · AD 373 The Spirit described his generation as a worm that was without meaning. The type that the Holy Spirit shaped attains its meaning.
Theodoret of Cyrus · AD 458 This shows clearly that the prophetic text applies to those who have believed in the Lord. It is a small part of Israel that believed, while the major part refused to. That is why Paul said that even at the present time there remains a remnant according to God's gracious election.… As for the name "worm," it fits very well.
Thomas Aquinas · AD 1274 807. Second, as to abundance of goods; and first, against slavery, he sets out the very yoke of slavery: fear not, you worm, as if to say: you who were thought vile and trampled on as a worm, and were reckoned for dead: I am a worm, and no man (Ps 21:7[22:6]); he also sets out divine help, below: I have helped you (50).
15 Behold, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff.
Jerome · AD 420 (Verses 15-16) I have made you like a new threshing sledge, with sharp teeth. You will crush the mountains and reduce them to dust; you will make them like fine dust. You will scatter them to the wind, and a whirlwind will blow them away. Then you will rejoice in the Lord; you will glory in the Holy One of Israel.
Thomas Aquinas · AD 1274 He also sets out the benefit of exaltation as to the subjugation of enemies: I have made you as a new thrashing wain, above: Moab shall be trodden down under him, as straw is broken in pieces with the wain (Isa 25:10); which perhaps was fulfilled in the time of the Maccabees.
16 You will winnow them, and a wind will carry them away; a gale will scatter them. But you will rejoice in the LORD; you will glory in the Holy One of Israel.
Thomas Aquinas · AD 1274 And as to their exaltation: and you shall exult: we will exult and rejoice in you (Song 1:3[4]).
17 The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them.
Jerome · AD 420 (Verse 17 and following) The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. I will make rivers flow on barren heights, and springs within the valleys. I will turn the desert into pools of water, and the parched ground into springs.
Thomas Aquinas · AD 1274 Second, against poverty, he first sets out the disadvantage of poverty: the needy and the poor, above: their nobles have perished with famine (Isa 5:13); second, the divine intention: I the Lord will hear them: he shall call upon me and I will hear him (Ps 90:15).
18 I will open rivers on the barren heights, and fountains in the middle of the valleys. I will turn the desert into a pool of water, and the dry land into flowing springs.
Tertullian · AD 220 God is not offering his services as a water manager or a farmer when he says, "I will open rivers in a dry land; I will plant in the wilderness the cedar and the box tree."
Theodoret of Cyrus · AD 458 He refers in this way to those who have been entrusted with the grace of instruction. For he has said in the holy Gospels: "He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water." "I will make the desert pools of water and a parched land springs." He gives the name "desert" to the Gentiles; this promise had been made to them similar…
Thomas Aquinas · AD 1274 816. There is the water, of tears poured out: who will give water to my head, and a fountain of tears to my eyes? (Jer 9:1); of baptismal purity: unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5); of spiritual grace: he that believes in me: out of his belly shall flow rivers of living water (John 7:38); of divine wisdom:…
19 I will plant cedars in the wilderness, acacias, myrtles, and olive trees. I will set cypresses in the desert, elms and boxwood together,
Jerome · AD 420 These varieties of trees signify the diversity of spiritual grace. And because the nature of them is well known to all, we will now explain the Setta, which Theodotio translated as a thorn. It is a type of tree that grows in the desert and resembles a white thorn. From this tree, all the wood for the ark and the tabernacle was made, which is called Settim (Exodus 37).
Cyril of Alexandria · AD 444 The water was not life-giving. For they were not able to satisfy those who longed for truth from their teachings. Their tongues remained parched from thirst. But I will hear them, says the God of Israel, and I will not abandon them.
Thomas Aquinas · AD 1274 And as to the beauty of the trees: I will plant in the wilderness: his branches were multiplied (Ezek 31:5).
20 so that all may see and know, may consider and understand, that the hand of the LORD has done this and the Holy One of Israel has created it.”
Thomas Aquinas · AD 1274 809. Fourth, he sets out the fruit of the benefit: that they may see: that they may know that there is no God beside you, and that they may show forth your wonders (Sir 36:2).
21 “Present your case,” says the LORD. “Submit your arguments,” says the King of Jacob.
Jerome · AD 420 (Verse 21) Make your case, says the Lord: bring forth if you have anything to say, says the king Jacob. LXX: Your judgment is near, says the Lord God: they have come and drawn near your counsels, says the king of Jacob.
Theodoret of Cyrus · AD 458 To the expression "your judgment draws near," Symmachus has given the following interpretation: "Present your case, the Lord has said; bring up your solid supports, the king of Jacob has said." Become judges, he says, between myself and the idols; produce your solid props or, according to Theodotion, "your firm supports," that is to say, the idols.
Thomas Aquinas · AD 1274 810. Bring your cause near. Here he sets out the disputation against the idols themselves; and first, he sets out the disputation; second, the determination of the sentence: and I saw, and there was no one (Isa 41:28).
22 “Let them come and tell us what will happen. Tell the former things, so that we may reflect on them and know the outcome. Or announce to us what is coming.
Jerome · AD 420 Another indication is that idols are not gods, because they can neither do good nor do evil. Not that idols, or demons sitting on idols, have often not done evil; but rather, unless power has been granted to them by the Lord, they cannot do this. Finally, they implore in the Gospel to have power over a herd of pigs (Matthew VIII).
Theodoret of Cyrus · AD 458 If you do not want to demonstrate your personal strength from your knowledge or prescience, then do so through a demonstration of your power. Demonstrate your power, whether it be kind or punishing. "It is I who will put to death and I who will bring to life, I who will strike down and I who will heal.
Thomas Aquinas · AD 1274 Second, he sets out a twofold argument: one is taken from divine knowledge, which knew all things fully, past and future, and which the idols do not have: tell us the former things what they were: for all things were known to the Lord God, before they were created (Sir 23:29[20]).
23 Tell us the things that are to come, so that we may know that you are gods. Yes, do something good or evil, that we may look on together in dismay.
Jerome · AD 420 (Verse 23) Announce what will happen in the future, and we will know that you are gods. Do good or do evil, if you can, and let us talk and see together. LXX: Also, tell us what is to come, and announce to us what will happen in the end: and we will know that you are gods.
Thomas Aquinas · AD 1274 The other is taken from divine power, which can punish and impart benefits: do also good or evil, if you can: and whether it be evil that one doth unto them, or good, they are not able to recompense it (Bar 6:33).
24 Behold, you are nothing and your work is of no value. Anyone who chooses you is detestable.
Jerome · AD 420 (Verse 24) Behold, you are nothing (from nothing): and your work is from something that does not exist: an abomination is he who chooses you. LXX: they have chosen you from the land of abominations.
Thomas Aquinas · AD 1274 Third, he deduces their defect as to material cause: behold, you, idols, are of nothing, created out of matter; as to formal cause, your work, that is, the artificial form, which fashioned in you a divinity, which does not exist; and as to efficient cause: an abomination, that is, abominable.
25 I have raised up one from the north, and he has come—one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay.
Jerome · AD 420 Yet he speaks against the idols, and those who did not want to abandon them after the coming of Christ. He says that he himself, having arisen from the North, has raised up the people of the nations.… And this will be the answer of all, that they all follow vanity and winds, and adore the works of their own hands.
Theodoret of Cyrus · AD 458 He threatens the idols with destruction. He calls "the one who comes from the east" the righteousness that has awakened, concerning which he had earlier said, "Who has roused righteousness from the east?" And he calls the one from the north the church drawn from the nations, toward which came the one from Theman or from the "rainy country," according to the other translators.
Thomas Aquinas · AD 1274 811. I have raised up. Here he takes up a certain particular fact to argue against idols. And first, he foretells something to come: from the north, Chaldea; from the rising of the sun, Persia, which subjugated to itself various lands and princes, potter (plastes)—plasma, a thing produced; mystically: he who comes from the north signifies the gentile; he who comes from the risi…
26 Who has declared this from the beginning, so that we may know, and from times past, so that we may say: ‘He was right’? No one announced it, no one foretold it, no one heard your words.
Jerome · AD 420 (Verse 26) Who announced it from the beginning, so that we may say: You are just. There is neither announcer, nor predictor, nor listener to your words. LXX: For who can declare to you the things that are from the beginning, that we may know them that shall be in the future? And we shall say that they are true: there is none that announces, nor that hears your words.
Theodoret of Cyrus · AD 458 And what has been accomplished confirms the text: the oracles spread through all parts of the earth and of the sea have ceased to speak, and those who used to attend to them openmouthed have now turned away from them to learn the truth.
Thomas Aquinas · AD 1274 Second, from this, he sets out an argument under the form of a question: that he who can foretell this is justly called God; and he who cannot, is not: who has declared, below: assemble yourselves together, all you, and hear (Isa 48:14).
27 I was the first to tell Zion: ‘Look, here they are!’ And I gave to Jerusalem a herald of good news.
Eusebius of Caesarea · AD 339 I want you to know, God is saying, I have intended from the beginning of everything to give authority to my church over all things, and the authority of my kingdom I shall give to my Zion. And I shall stir up my Jerusalem, preparing it as the road on which are all those who labor in it towards the thrice-blessed goal—to the God over all and his heavenly kingdom.
Cyril of Alexandria · AD 444 "I will give a leader to Zion, and I will console Jerusalem as I go." … Again the multitude of those going astray is promised the revealing of the Savior, through whom each one under heaven has been saved and is summoned to the recognition of the truth.
Thomas Aquinas · AD 1274 Fourth, he shows the sign of divinity in the true God: the first, that is, the only one, our God; behold I am here to help, evangelists, announcing things to come: verily, your God is the God of gods (Dan 2:47); or: the first, prophet of the Lord, in the person of God; or the first, the firstborn Son of God: he gave some apostles, and some prophets, and other some evangelists (…
28 When I look, there is no one; there is no counselor among them; when I ask them, they have nothing to say.
Jerome · AD 420 (Verses 28-29) And I saw, and there was none among them that could counsel, and when I asked, no one could answer a word. Behold, all are unjust, and their works are vain; their idols are wind and emptiness. LXX: For there is no one from the nations, and from their idols there was no one who announced.
Thomas Aquinas · AD 1274 812. And I saw. Here from the disputation set out above, he deduces the determination of the sentence, and it is self-evident: they are vain things, and a ridiculous work (Jer 10:15 and 51:18).
29 See, they are all a delusion; their works amount to nothing; their images are as empty as the wind.
Theodoret of Cyrus · AD 458 It is in a perfectly appropriate way that he both shows the stupid nature of the idols and accuses of impiety those who have fashioned them. For if the idols are inanimate, their makers are full of stupidity and impiety.