Isaiah 51 · The Lantern

Hearken to me, ye that follow after righteousness, ye that seek the LORD: look to the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged.

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).

"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.

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.

Look to Abraham your father, and to Sarah [that] bore you: for I called him alone, and blessed him, and increased him.

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.

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.

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…

For the LORD will comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

Hearken to me, my people; and give ear to me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.

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…

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.

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).

My righteousness [is] near; my salvation is gone forth, and my arms shall judge the people; the isles shall wait upon me, and on my arm shall they trust.

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.

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…

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).

Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall become old like a garment, and its inhabitants shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.

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…

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.

926. Lift up your eyes to heaven. Here he shows the firmness of the divine promise by comparison to the changing of creatures.

Hearken to me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings.

(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.

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.

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.

For the moth shall eat them like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.

Awake, awake, put on thy strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. [Art] thou not that which hath cut Rahab, [and] wounded the dragon?

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.

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.

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.

[Art] thou not that which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

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.

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.

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).

Therefore the redeemed of the LORD shall return, and come with singing to Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; sorrow and mourning shall flee away.

I, [even] I, [am] he that comforteth you: who [art] thou, that thou shouldest be afraid of a man [that] shall die, and of the son of man [who] shall be made [as] grass;

And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where [is] the fury of the oppressor?

The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

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.

"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.

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).

But I [am] the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts [is] his name.

And I have put my words in thy mouth, and have covered thee in the shade of my hand, that I may plant the heavens, and lay the foundations of the earth, and say to Zion, Thou [art] my people.

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.

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…

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.

Awake, awake, stand up, O Jerusalem, which hast drank at the hand of the LORD the cup of his fury; thou hast drank the dregs of the cup of trembling, [and] wrung [them] out.

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.

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…

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.

[There is] none to guide her among all the sons [whom] she hath brought forth; neither [is there any] that taketh her by the hand of all the sons [that] she hath brought up.

These two [things] have come to thee; who shall be sorry for thee? desolation, and destruction, and famine, and the sword: by whom shall I comfort thee?

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.

"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.

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?

Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.

(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.

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…

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.

Therefore hear now this, thou afflicted, and drunken, but not with wine:

Thus saith thy Lord Jehovah, and thy God [that] pleadeth the cause of his people, Behold, I have taken out of thy hand the cup of trembling, [even] the dregs of the cup of my fury; thou shalt no more drink it again:

But I will put it into the hand of them that afflict thee; who have said to thy soul, Prostrate thyself, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.

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.

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.

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…

Isaiah51