Isaiah 49 · The Lantern

Ilis, here ye, and puplis afer, perseyue ye; the Lord clepide me fro the wombe, he thouyte on my name fro the wombe of my modir.

Consider how he who was not yet born could have a people, unless he were in being before he was born. The prophet says this in his person, "From my mother's womb he gave me my name"; because the angel foretold that he would be called Jesus. Again, concerning the plots of Herod, he says, "He … concealed me in the shadow of his arm."

He calls to "the islands," which we take to be the churches of Christ, just as they are lying in the sea or the waves of this present existence and surrounded by the insulting attacks of "the waves," or the persecutions and afflictions that the enemies of the truth inflict on the churches as they war against the divine call.

896. Give ear, you islands. In this part, he describes more particularly the order of liberation. And concerning this, he does two things: first, the people confess the benefits they received; second, they receive the promise of future benefits, where it says, and I said: I have labored in vain (Isa 49:4). Concerning the first, they confess four benefits.

And he hath set my mouth as a scharp swerd, he defendide me in the schadewe of his hond, and settide me as a chosun arowe; he hidde me in his arowe caas,

Therefore, if anyone can with a capacious mind conceive and consider the beauty and comeliness of all these things which were created in Him, being struck by the very loveliness of things and pierced by the magnificence of their splendor as by a chosen arrow, as the prophet says, he will receive from Him a saving wound, and will burn with the blessed fire of His love.

He has also made His mouth like a sharp sword, in order to kill the wicked with the breath of His mouth. Regarding this sword, he himself speaks in the Gospel: I have not come to bring peace upon the earth, but a sword, separating the wicked from the good.… And in shadow, he says, his hand protected me, so that the lowliness of flesh would be covered by the power of divinity, a…

Second, the efficacy of their prayer: and he has made my mouth, my prayer, like a sharp sword, penetrating unto the ears of God and the heart of his mercy: and the sword of the Spirit (Eph 6:17).

and seide to me, Israel, thou art my seruaunt, for Y schal haue glorie in thee.

And he said to me: You are my servant, Israel, in whom I will be glorified. A servant, because although he was in the form of God, he chose to take on the form of a servant (Philippians 2), and Israel, because he was born from the seed of the Jews. And what can be understood about no other servant is joined together: In you I will be glorified (or I will be glorified).

"You are my servant Israel, and I will glorify myself in you." This is to be understood according to Christ's human nature. For according to his human nature Christ is called Israel, Jacob, the son of David, the seed of Abraham, and so on. Christ is called "servant" since the servile nature God the Word assumed was the form of a slave.

Fourth, the glory of divine service: and he said to me: in you will I glory, through the wonders shown in you, I will appear glorious, above: every one that calls upon my name, I have created him for my glory (Isa 43:7). 897. According to others, of Cyrus, to whom it was declared that the people of Israel was the servant of God.

And Y seide, Y trauelide in veyn, Y wastide my strengthe with out cause, and veynli; therfor my doom is with the Lord, and my werk is with my God.

For it was a labor for the Word to come among us and to surrender himself to human fragility. But "my judgment" is the punishment of the Father that I [the Savior] have turned into a feast for their salvation. For that reason the judgment was taken away from him [the servant]. Just what sort of judgment was that?

It is necessary to recognize that he says these things as a human. For in the holy Gospels Christ as a human makes a number of humble declarations. For instance, … "I do nothing from myself."

898. And I said. Here the Lord promises future benefits. And first, he promises exaltation to the prophet Isaiah; second, he promises liberation to the people: thus says the Lord the redeemer (Isa 49:7). Concerning the first, he does two things.

And now the Lord, formynge me a seruaunt to hym silf fro the wombe, seith these thingis, that Y brynge ayen Jacob to hym. And Israel schal not be gaderid togidere; and Y am glorified in the iyen of the Lord, and my God is maad my strengthe.

In respect of nature, [Christ] differs in nothing from us, though he precedes us in time, so long as we all consist and are created by the same hand.

For a lowly appellation is given to the Word whose origin is from God, that he is called slave, that is, a household member. For such a title can sometimes indicate "son," and at other times, as we have said, "household member." In the economy of the flesh, it is appropriate to consider the Son as a slave.

Concerning the first, he does two things. First is set out the claim of the prophet who puts forth his labor in preaching, even though, due to the fault of those who heard it, it bore no fruit, and he concludes: therefore my judgment, for myself, is with the Lord, before him, and my work with my God, as though pleasing to him: the founder has melted in vain (Jer 6:29).

And he seyde, It is litil, that thou be a seruaunt to me, to reise the lynages of Jacob, and to conuerte the drastis of Israel; Y yaf thee in to the liyt of hethene men, that thou be myn helthe `til to the laste part of erthe.

And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

But when Christ appeared in the world they were gathered though faith in the one straight and blameless opinion, those whom Satan once had scattered and who formerly had deserted their love for God. They had run toward the enemy who produces and pursues sin.

second, the response itself is set out: and he said: it is a small thing, as if to say: I will honor your ministry so much that not only among the Jews, but among all the gentiles my salvation will be declared by you: is he the God of the Jews only? Is he not also of the Gentiles? (Rom 3:29). 899.

The Lord, ayenbiere of Israel, the hooli therof, seith these thingis to a dispisable soule, and to a folk had in abhomynacioun, to the seruaunt of lordis, Kyngis schulen se, and princes schulen rise togidere, and schulen worschipe, for the Lord, for he is feithful, and for the hooli of Israel, that chees thee.

(Version 7.) Thus says the Lord, the Redeemer of Israel, his Holy One, to the despised soul, to the abhorred nation, to the servant of rulers. Kings shall see and arise, princes, and they shall worship because of the Lord, for he is faithful, and the Holy One of Israel who has chosen you. LXX: Thus says the Lord, who delivers you, the God of Israel.

For any powers and rational beings and also human beings on the earth who are holy—only through participation in the holy One by nature and who alone is truly holy are they called holy … and he who is alone holy together with God the Father and God the Holy Spirit has given from his own fullness to those sharing the holiness with him.

900. Thus says the Lord the redeemer. Here he promises liberation. And concerning this he does two things: first, he promises liberation; second, he excludes their doubt: and Zion said (Isa 49:14). Concerning the first, he does three things.

The Lord seith these thingis, In a plesaunt tyme Y herde thee, and in the dai of helthe Y helpide thee; and Y kepte thee, and yaf thee in to a bonde of pees of the puple, that thou schuldist reise the erthe, and haue in possessioun eritagis, `that ben distried;

We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) [Isaiah 49:8] Giving no offence in any thing, that the ministry be not blamed: But in all things appro…

It seemed right to some of the previous exegetes to make this the head of the chapter that follows. For thus says the Lord: "In due season I heard you and on the day of salvation I helped you." And they say that this is what was said by the God and Father of all to Christ our Savior. For they weave in such a sense to the words.

901. Another preamble to their liberation is the exaltation of the liberating king, namely, Cyrus: in an acceptable time, and he does not determine the time of his exaltation: acceptable, when it pleased me to save my people, I have heard you, exalting you into kingship, according to your desire; and the fruit of his exaltation: I have preserved you; to be a covenant fulfilled…

that thou schuldist seie to hem that ben boundun, Go ye out, and to hem that ben in derknessis, Be ye schewid. Thei schulen be fed on weies, and the lesewis of hem schulen be in alle pleyn thingis.

[When] we have changed our creditor, we have not entirely escaped, or, rather, we have escaped, but the debt remains, while the interest is canceled, the Lord Jesus saying, "To them that are bound, come forth. And to them that are in prison, go forth," for your sins have been forgiven. He has forgiven all, and there is no one whom he has not set free.

To apply these words to Zerubabbel is absolute nonsense. For Zerubbabel led the Jews out of Babylon, but he did not deliver the nations from error or present the new covenant to the nations. Isaiah says these things about the Lord Christ; it is Christ who has filled the wilderness of the world with divine shoots.

Show yourselves, that is, be illuminated. 902. Second, he sets out the things that will follow the liberation, promising abundance of good things to the liberated people: they shall feed in the ways, that is, they shall enjoy consolations so abundantly like sheep in pasture, when it is even found in the way beyond what is usual: they shall rest on the green grass (Ezek 34:14).

Thei schulen not hungre, and thei schulen no more thirste, and heete, and the sunne schal not smyte hem; for the merciful doere of hem schal gouerne hem, and schal yyue drynk to hem at the wellis of watris.

After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

But since they have been called to the light of truth, they have become pastures for them, and feeding-grounds that nourish them toward spiritual manliness, and to the desire for every good thing. And God promises them the abundance of His grace, and help, and spiritual consolation. For they shall not hunger, nor shall they thirst, he says.

As to the absence of evils, both of privation: they shall not hunger, etc., and of inflicted harm: neither shall the heat, of tribulation, nor the sun, tyrants that make tribulation: the sun shall not burn you by day (Ps 120[121]:6); and he assigns the cause of both: for he that is merciful to them, shall rule them; at the fountains of waters, of consolations, he shall give the…

And Y schal sette alle myn hillis in to weie, and my pathis schulen be enhaunsid.

Lo! these men schulen come fro fer, and lo! thei schulen come fro the north, and see, and these fro the south lond.

Heuenes, herie ye, and, thou erthe, make ful out ioie; hillis, synge ye hertli heriyng; for the Lord coumfortide his puple, and schal haue merci on hise pore men.

And Syon seide, The Lord hath forsake me, and the Lord hath foryete me.

Jerusalem and Zion are understood in four ways in the holy Scriptures, as we have often mentioned. One, according to the Jews, which the Lord laments in the Gospel, "Jerusalem, Jerusalem, who kills the Prophets, and stones those who are sent to you."… Secondly, the congregation of the Saints, who are established in the peace of the Lord and in the towers of virtues, are rightly…

And again speaking by the comparison of a wife, He says: "Even if she shall have forgotten, yet will I not forget thee." For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection?

904. And Zion said. Here he excludes their doubt. And first, that which arose from divine indignation; second, that which arose from their dejection: and you shall say in your heart (Isa 49:21); third, that which arose from the power of their enemies, where it says, shall the prey be taken from the strong? (Isa 49:24).

Whether a womman may foryete hir yonge child, that sche haue not merci on the sone of hir wombe? thouy sche foryetith, netheles Y schal not foryete thee.

This providence and love of God therefore, which the Lord in His unwearied goodness vouchsafes to show us, He compares to the tenderest heart of a kind mother, as He wishes to express it by a figure of human affection, and finds in His creatures no such feeling of love, to which he could better compare it.

So tell me, where did you learn that you did not belong to those who are foreknown and predestined to become conformed to the image of God's glory? Tell me, who told you this? Was it, maybe, God Who announced this to you, Himself, or by one of His prophets, or through an angel?

Concerning the first, he does three things: first, he sets out their doubt, the Lord has forsaken me, without help, and therefore I cannot hope for liberation: I am left alone (Bar 4:19); second, he excludes this doubt through the similitude of a mother: can a woman forget her infant: surely Ephraim is an honorable son to me (Jer 31:20); third, he adds the promise of the restor…

Lo! Y haue write thee in myn hondis; thi wallis ben euer bifore myn iyen.

Let us flee these evils and elevate our soul to the image and likeness of God. The flight from evils is the likeness of God, and the image of God is gained through the virtues. And so, like a painter, he has painted us with the colors of the virtues.

He bore our sins in his body on the cross, and as he lay there, we were saved, and his sufferings became for us like a safe place and a protecting wall. He suffered outside the city so that he could sanctify the people with his own blood.

905. And first, as to the rebuilding of its walls, he sets out the divine intention: behold, I have graven you in my hands, as if to say: I hold you so in memory as one writes or makes some sign in his hand so that he may remember something; your walls are always before my eyes, as if to say: already I see the rebuilding of your walls: in his hands he hides (Job 36:32); a thous…

The bilderis ben comun; thei that distrien thee, and scateren, schulen go awei fro thee.

Since by the command of the apostle we are not allowed to understand this as about the Jewish people but about Christians, what are we to understand in that which Isaiah says here, "you will quickly be built up by those from whom you fled," except the kings of the earth who formerly persecuted the church and later would help it as much as previously foretold.

It is the king of Babylon who has destroyed Jerusalem and the king of the Persians who has ordained its reconstruction. But as these last were formerly subjects of the Assyrians, they also joined with them in taking the city. Thus, he can say that the same men both destroyed the city and reconstructed it.

And the manner of its fulfillment: your builders are come, that is, the rebuilders, namely, Zorobabel and Jesus and others already before my eyes; they that destroy you, the Chaldeans: the hands of Zorobabel have laid the foundations of this house (Zech 4:9).

Reise thin iyen in cumpas, and se; alle these men ben gaderid togidere, thei ben comun to thee. Y lyue, seith the Lord, for thou schalt be clothid with alle these as with an ournement, and thou as a spousesse schalt bynde hem to thee.

And he added: And in the blood of the grape, his garment: that is, in the suffering of his body, he washed the nations with his blood. For indeed, the nations are the garment of the Word, as it is written: As I live, says the Lord, unless I clothe them all as a garment. And elsewhere: You will change them as a garment, and they will be changed.

Spiritual preparation produces faith in the one Lord, and this faith is the opportunity for salvation, through which there is a coming to the knowledge of God through baptism and the doing of various noble works for the hope of eternal life. Their souls are compared with various choice gems, and the church is shown to be fashioned with a crown.

906. Second, as to the inhabitation of men, and concerning this, he does three things. First, he sets out the uniting of the citizens: lift up your eyes round about, and see all these are gathered together: look about you, O Jerusalem (Bar 4:36).

For whi thi desertis, and thi wildirnessis, and the lond of thi fallyng now schulen be streit for enhabiteris; and thei schulen be dryuun awei fer, that swolewiden thee.

Yit the sones of thi bareynesse schulen seie in thin eeris, The place is streit to me, make thou a space to me for to dwelle.

And thou schalt seie in thin herte, Who gendride these sones to me? Y am bareyn, not berynge child; Y am led ouer, and prisoner; and who nurschide these sones? Y am destitute, and aloone; and where weren these?

The Lord God seith these thingis, Lo! Y reise myn hond to hethene men, and Y schal enhaunce my signe to puplis; and thei schulen brynge thi sones in armes, and thei schulen bere thi douytris on shuldris.

And kingis shulen be thi nurseris, and quenys shulen be thi nursis; with cheer cast doun in to erthe thei schulen worschipe thee, and thei schulen licke the dust of thi feet; and thou schalt wite, that Y am the Lord, on whom thei schulen not be schent, that abiden hym.

Then they shall bring in their arms, or on their shoulders, the sons of Zion, and her daughters shall be carried on their shoulders.

And all, even to our own day, stream toward Jerusalem, driven by the desire to see the three longed-for places of the cross, the resurrection and the ascension. Thus, it is from this church, gathered from across the earth and sea, that kings have become foster fathers and rulers providers of nourishment; the first offer firstfruits and the second tithes.

And kings shall be your nursing fathers, providing for you in necessities: the Lord will bring them to you exalted with honor as children of the kingdom (Bar 5:6); third, as to the exaltation of the liberated people: they shall worship you with their face toward the earth, especially in the time of the Maccabees, below: they shall come bowing down to you (Isa 60:14); fourth, he…

Whether prey schal be takun awei fro a strong man? ether that that is takun of a stalworthe man, mai be saaf?

"Can the prey be taken from the giant?" These words refer to Christ, who took the imprisoned nations away from the demon, a mighty giant. Therefore the prey shall be snatched away from the mighty demon.

(Verse 24 and following) Will the prey be taken from the mighty, or what is captured by the strong be saved? For thus says the Lord: Indeed, the captivity will be taken from the mighty, and what has been taken by the strong will be saved. But I will judge those who have judged you, and I will save your children.

908. Shall the prey be taken from the strong? Here he excludes the third doubt. And first, he sets out the doubt itself: from the strong, Nabuchodonosor: or how can any one enter into the house of the strong (Matt 12:29).

For the Lord seith these thingis, Sotheli and caitifte schal be takun awey fro the stronge man, and that that is takun awei of a stalworthe man, schal be saued. Forsothe Y schal deme hem, that demyden thee, and Y schal saue thi sones.

Therefore, the Lord who judges those who oppressed Zion, whether he judges their judgement or liberates the children of those who were captured by the giant, he will save and feed his adversaries with their own flesh, and he will make them drunk with wine, so that they will be satisfied not with the death of others, but with their own death.

Well may that ancient ravager [the devil] mourn that he has lost his prey, for we see it is fulfilled as we have heard it foretold by the prophet.

Second, he excludes this doubt: for thus says the Lord, first, setting out the benefit of liberation: even the captivity, namely of the Jews: I broke the jaws of the wicked man (Job 29:17); second, the manner of liberation, setting out the destruction of their enemies: but I will judge those, namely, the Chaldeans, that have judged you, unjustly: I will cut off all that have af…

And Y schal fede thin enemyes with her fleischis, and thei schulen be greetli fillid with her blood as with must; and eche man schal wite, that Y am the Lord, sauynge thee, and thin ayenbiere, the strong of Jacob.

Isaiah49