“He calls them the house of Jacob as not being worthy of the name of their forefather. Rather, "those called by the name Israel" are not really Israel, and those bearing that name are not called such here. And he adds, "and coming forth from the water of Judah." For they had nothing of the worthiness of the patriarchal soul, although they were descended from his fluid and bodily seed. For they were children only in the physical and carnal sense and not true children of the soul. But "Judah through the water" means the "kingly race" from David's line that in the days of the prophets remained in Jerusalem. They were those who, being not truly worthy of these names, used "Jacob" and "Israel" and "Judah" falsely; for they were those who praised the name of the Lord and made mention of the God of Israel with only their lips and mouth.… For they did "not" take their oaths "in truth" if they were [at the same time] consulting oracles. But they even thought they were being loyal to the city which was dedicated to God when, in fact, they were resisting God and performing this hypocrisy.”

“(Chapter 48, Verses 1 and following) Listen to this, house of Jacob, who are called by the name of Israel, and come from the waters of Judah: who swear in the name of the Lord, and remember the God of Israel, not in truth or justice. For they are called from the holy city: and they are established upon the Lord, the name of the God of Israel. These things I foretold to the Chaldeans and the Babylonians, and it is necessary for what I have spoken through my prophets to be fulfilled. But you, O house of Jacob, who are called by the name of Israel, and who come forth from the waters of Judah, and the rest that follows, listen attentively to what I am about to say. And it should be noted that he does not call them Jacob, but the house of Jacob; nor Israel, who are falsely called by this name, as they have no need for a name. And concerning the waters, he says, you come forth from the waters of Judah, calling them more reverently waters instead of seed, so as not to show that they are sons of the patriarchs in terms of virtue, but of the flesh. And rightly he called the waters of Judah, because at that time it was the only tribe that remained in the land of Judah; and the seed of David was preserved as king. You swore, he said, in the name of the Lord, not to honor the Lord; but taking his name, you commit injustice, while you want him to be a witness to your lie, and you rest in the holy city, and rely on the Lord of Israel; so that you boast to be the inhabitants of the city of Jerusalem, and to have the privilege of the Lord of hosts, when you assume the names of the empty Jacob, Israel, and the holy city, and the omnipotent God.”

“Hearken to this The two tribes destined to go in exile to Babylon. O house of Jacob, who are called by the name of Israel That is the tribe of Benjamin, who are not called by the tribe of Judah, but by the general name of the tribes of Israel. and who emanated from the waters of Judah And the tribe of Judah who emanated and ran from the waters of Judah’s pail, as Scripture states (Num. 24: 7): “Water shall run out of his pails.” neither in truth As Jeremiah said, (5:2) “And if they say, ‘As the Lord lives,’ surely they swear falsely,” i.e., you were unworthy of being redeemed, but since they were called [as being] from the Holy City, and that caused them not to be exiled with the ten tribes in the time of Sennacherib, to Halah and Habor, for they have no redemption.”

“884. Hear these things, O house of Jacob. Here he promises the liberation of the people. And this is divided into two parts: in the first, he promises liberation; in the second, he describes the order of liberation, below: give ear, you islands (Isa 49:1). The first is divided into two. In the first, he stirs up attention, recalling three things in which they gloried, namely, the dignity of their race, because they come from holy fathers: out of the waters, that is, the seed, of Judah, against which it is said in Matthew 3:9: and think not to say within yourselves, we have Abraham for our father; the privilege of divine knowledge: you who swear, invoking his name, remember, as to knowledge of him, but not in truth, of heart, nor in justice, of works, above: this people with their lips glorify me, but their heart is far from me (Isa 29:13). The cult of holy religion: the holy city, namely, Jerusalem, in which was the cult of sacrifices; they are called Jerusalemites: God did not choose the people for the place's sake, but the place for the people's sake (2 Macc 5:19).”

“It is not in human nature to know things that are to come. I am the God who foretells them even now and who did so throughout former times. In addition, the predictions that previously came through the mouths of my other prophets as declarative of many things to come were reported by and complied with by those prophesying, to whom the events seemed to fit the words of the other prophets.”

“(Verse 3, 4 and following) I announced the former things long ago, they went out from my mouth, and I made them heard. Suddenly I acted, and they came to pass. For I knew that you are obstinate, and your neck is an iron sinew, and your forehead is bronze. I foretold them to you long ago, before they came to pass I announced them to you, lest you should say, 'My idols did these things, and my carved images and molded idols commanded them.' You have heard; see all this. And will you not declare it? I have made known to you new things from this time, even hidden things which you have not known. They are created now, and not from before; even until this day you have not heard of them, lest you should say, 'Behold, I knew them!' Neither have you heard, nor have you known, nor from that time your ear has been opened. For I knew that you would deal treacherously, and called you a transgressor from the womb. For my name's sake I will defer my anger, and for my praise I will hold it back from you, so that you do not cut off. Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty. Because of me, because of me I will act, so that I may not blaspheme; and I will not give my glory to another. I have announced beforehand: and from my mouth they have gone forth, and it has been heard: suddenly I have done it, and they have come. I know that you are stubborn, and your neck is an iron sinew, and your forehead is bronze. I have announced it to you long ago, before it came to pass, so that you would not say, 'My idols have made these things for me, and my images and molded idols have commanded them to me.' You have heard all, and you have not understood: but I have told you new things that will happen now. And you did not say, now they are happening, and not in the past days. Do not even say that you knew them: neither do you know, nor do you understand, nor have you opened your ears from the beginning. For I know that you will act deceitfully: and you will be called unjust even from the womb. Because of my name, I will show you my anger: and I will bring my glory upon you, so that I do not kill you. Behold, I have sold you not for silver: I have redeemed you out of the furnace of poverty: for my own sake will I do this, lest my name should be polluted: and I will not give my glory to another. I have declared to you the things that are to come, before they come to pass I have foretold them to you: lest thou shouldst say: My idols have done these things, and my graven and molten things have commanded them. Thou hast heard, see all this, and will you not declare it? I have shown thee new things from that time, and things before they came to pass I foretold thee: and thou hast not heard them, lest thou shouldst say: Behold I knew them. Thou hast neither heard, nor known, neither was thy ear opened of old. For I know that transgressing thou wilt transgress, and I have called thee a transgressor from the womb. For my name's sake I will remove my wrath far off: and for my praise I will bridle thee, lest thou shouldst perish. Behold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty. For my own sake, for my own sake will I do it, that I may not be blasphemed: and I will not give my glory to another. Behold, you have heard all things that are to come, and yet you conceal the truth in silence. I do not speak of past events, in which my power has often been proven, such as when I led the people out of Egypt, drowned the Egyptians in the Red Sea, gave them the promised land, and subjected various nations to you. But I announce the new things that I am going to do against Babylon, so that the impudence of your mouth may be refuted, you who claim to know what you do not know. From the beginning you have been a transgressor of my commands; and from the womb you were called a transgressor by God, when you were delivered from Egypt, as if you were conceived in my womb, and brought up, and taught. You desired the head of the Egyptian bull, saying: These are your gods, O Israel, who brought you out of the land of Egypt. Therefore, not by your merit, but by my mercy, I have delayed my anger, so that you would not be completely destroyed, and for the sake of the praise of my name, I will restrain you, so that you will follow me like a beast and an unwilling horse with reins. Behold, I have tested you, that is, I have proved how silver is refined. Whether in wealth or in the furnace of poverty, I desired to test you. From which it is shown that both wealth and poverty tempt many, if they either misuse them or cannot endure poverty with virtue. Therefore, I will act for my own sake, so that my name is not blasphemed among the nations, and so that they do not think that you have overcome by my anger, but by the assistance of their own idols. And what it brings forth, I will not give my glory to another, this signifies that it should not be thought that idols have oppressed the people of God. Certainly, when he says, 'I will not give to another,' he indicates that he has already given to another, for he is said to have given to another in order to distinguish the first. Many of our people, as I will briefly mention in accordance with the Seventy Interpreters, think that the coming of Christ is prophesied, that he will come suddenly, unexpectedly, and demonstrate his presence to a very stubborn people; to whom the Lord has never revealed, because their heart has become fat and their ears have become heavy. And immediately, as the Lord came forth from the virgin womb, he was called a transgressor and unjust, seeking to kill him. And he connects: For My name's sake I will show thee My fury, and My glory I will bring upon thee. He abuses the sense of the Apostle Paul, or the Apostle Paul takes testimony from this passage (Rom. I), so that the wrath of God may be revealed to terrify those who sin, and afterwards glory may be given to those who are converted: Behold, he says, I have sold you not for money, but I have sold you in your sins, and I have delivered you from the furnace of poverty. For this reason, Solomon (Prov. III) does not want to have wealth and poverty, but only the necessities, so that his heart is not lifted up in pride because of them, or compelled to do things he does not want, and to blaspheme God while pressed by poverty. Hence the Apostle says: Having, he says, food and clothing, let us be content with these (I Tim. VI, 8).”

“885. Second, he promises liberation: the former things of old. And concerning this, he does three things: first, he shows the majesty of God who promises it; second, he shows the prosperity of Cyrus who executes it: assemble yourselves together, all you, etc.; third, he promises liberation: come near unto me (Isa 48:16). Concerning the first, he does two things: first, he shows the majesty of God from the foretelling of future things; second, from the creation of things: hearken to me, O Jacob (Isa 48:12). 886. Concerning the first, he does three things. First, he assigns the reason for the foretelling of certain future things, setting out the foretelling itself: the former things, which, namely, have already passed, of old, when they were still to come, suddenly, in regard to others, by whom they were not foretold: he declares the things that are past, and the things that are to come (Sir 42:19).”

“These words would not be of any help to you if you had not been already warned. Nevertheless, dwelling in my loving-kindness, I still bear witness and distinguish you from those assembled in Babylon and the Chaldeans about to attack you. Open your eyes! As you see the foretold destruction taking hold when the warriors come from Babylon, you will know with understanding that God has told you these things would happen and you can call on his help when the predicted end strikes. These things are available to you from my words.”

“Perchance he will say to me, who am not reformed even by blows, "I know that you are obstinate and your neck is an iron sinew, the heedless is heedless, and the lawless person acts lawlessly, and for nothing comes correction from heaven and the scourges." The bellows are burned, the lead is consumed, as I once reprimanded you by the mouth of Jeremiah: "The founder melted the silver in vain; your wickednesses are not melted away." … May it not be that I should ever, among other chastisements, be thus approached by him who is good, and yet by my own contrariness continue to walk against his goodness. This causes God to walk against me in fury.”

“Because of My knowledge that you are obstinate. Heb. מִדַּעְתִּי. Because I knew you, that you are obstinate, and if the miracle would come and I had not told of it before, you would say, “My idol performed them, and they were not from the Holy One, blessed be He.” Therefore, I told you from then; when it had not yet come to pass etc. מִדַּעְתִּי [although usually translated ‘from My knowledge,’ in this case,] ; the ‘mem’ denotes the giving of a reason, like ‘Because I knew.’ A similar form [is found in Deut. 7:8:], “For, because of the Lord’s love (מֵאַהֲבַת) for you, and because of His observing (וּמִשָּׁמְרוֹ) the oath.””

“מדעתי I know. As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. And thy neck is of iron. Thou dost not depart from thy way, as if thy neck were of iron. And thy brow brass. And thou dost not blush, as if thy forehead were brass.”

“And he sets out the reason for this, which is taken from their condition, which he sets out first: for I knew, from eternity; stubborn toward coming to your senses from evils; your neck, that is, the stiff-necked obstinacy of your own understanding; an iron sinew, which cannot be bent; your forehead as brass, because of your immodesty: you stiff-necked (Acts 7:51); for I know your obstinacy, and your most stiff neck (Deut 31:27); you had a harlot's forehead (Jer 3:3).”

“I have even from the beginning, etc. This is the explanation; I foretold thee coming events, in order that thou shouldst not say when they happened, that thy idols worshipped by thee in thy land had prepared them, that by their decree the events took place, Hath commanded them. It is the same expression as used of the Almighty (45:12)”

“You have heard, see all of it You have heard the first ones that I told; see that all of them have come about. and you, will you not tell and testify for Me that nothing failed? I let you hear new things from now Now I come back and let you hear new things that are new to you, but to Me they are revealed from time immemorial. and hidden things and things guarded in My treasure houses, and you did not know them.”

“He sets out also the manifestation of what was foretold: the things which you have heard, foretold to you by me, see, them fulfilled: as we have heard, so have we seen (Ps 48:8). 887. Second, he assigns the reason for the hiding of other future things, first setting out the hiding itself, as was said, I foretold certain future things, but other future things are kept, that is, in my foreknowledge, which you know not, because I have not revealed them to you.”

“Now, that is, in time, they are created, that is, brought into effect, and not of old, when I foreknew them, and before the day, of their fulfillment, when you heard them not, neither from me, nor from the idols: the Lord has hid it from me, and has not told me (2 Kgs 4:27). He also assigns the reason for this: lest you should say: behold I knew them, as if to say: therefore, I have not revealed them so that you may perceive your weakness and that of your gods, in that you cannot foreknow about future things, except what I reveal to you; I knew them, by my own skill.”

“Neither did you hearken Jonathan renders: Neither did you hearken to the words of the prophets, neither did you accept the teaching of the Torah, nor did you bend your ear to the words of the blessings and the curses of My covenant that I established with you at Horeb. for I knew that you would deal treacherously When I came down to save you from the hands of the Egyptians, it was revealed to Me that you would eventually deal treacherously. Nevertheless, I kept the oath of the Patriarchs. This is what is stated (Ex. 3:7): “I saw the affliction of My people.” [The Hebrew expression for “I saw,” is רָאֹה רָאִיתִי, a double verb form, which denotes] two seeings. I see that they will eventually deal treacherously, but, nevertheless, I saw the affliction of My people. Rabbi Tanhuma expounded it in this manner. and...transgressor from the womb Since you were in Egypt, as it is related in Ezekiel (20:5): “And I made Myself known in the land of Egypt, etc. (v. 7) and I said to them, [Cast away, each man the abominations of his eyes, and do not contaminate yourselves with the idols of Egypt].””

“Yea, thou knowest not, etc., I knew, etc. That is, I know it for certain, that thou hast not heard of it, or I knew it, that thou wouldst not listen, that thou wouldst be treacherous against me, and not believe in my words. From the womb. I knew thee since thou camest to existence. In the opposite sense this expression is used in Jer. 1:5: Before I formed thee in the belly, I knew thee. And thou wast called a transgressor from the womb. This refers to the decrees of the Almighty. I shall fully explain this subject in my commentary on the book of Jeremiah. פתחה Hath opened itself; it is an elliptical expression.”

“You have neither heard, from idols, neither was your ear opened, by me: man shall come to a deep heart (Ps 64:6-7). He also sets out their condition, from which this reason is drawn: for I know; from the womb, that is, from the time when I carried you through the desert as in the womb: I see that this people is stiff-necked (Exod 32:9), above: with the prevarication of transgressors (Isa 24:16).”

“But we say that God brings fire on the world, not like a cook [pace Celsus] but like a God who is the benefactor of those who stand in need of the discipline of force. This is confirmed by the prophet Isaiah.… Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments on those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: "For my name's sake will I delay my anger, and my glory I will bring on you, that I may not destroy you."”

“"I will not give my glory to another." This means that the idols should not be thought to oppress the people of God. Or indeed when [Isaiah] says, "I will not give to another [Christ]," he shows that he has already given it to another. For "another" is used to distinguish from the first. Many of our translators … assert that he here prophesies about the advent of Christ that would come suddenly and unlooked for; that Christ would show his very stubborn people his presence, to those whose ears God never opened since their heart was coarse and they are hard of hearing, in that as soon as the Lord came from the virginal womb he was called "sinner" and "unrighteous" as the people sought to kill him.”

“I defer My anger Heb. (אַאֲרִיךְ אַפִּי). Despite the future form, it is an expression of the present. and My praise is that I restrain My wrath Heb. אֶחֱטָם. And this is My praise, that I restrain My wrath for you. אֶחֱטָם is an expression of חֹטֶם, a nose. I will close My nose not to allow the smoke of My nostrils to go out and not to be angry with you, for, when one is angry, smoke comes out of his nostrils, as Scripture states (Ps. 18:9): “Smoke rose in His nose.” Likewise, every expression of ‘kindling of anger’ (חֲרוֹן אַף) is an expression of the heating of the nose, (Job. 42:7) “My anger was kindled (חָרָה אַפִּי).” Comp. also (ibid. 30:30) “And my bones were burnt (חָרָה) from heat.” My nose was heated (נִחַר) from much heat.””

“888. Third, he excludes a certain objection: for my name's sake. For someone may ask: when they are so stubborn, why do you promise and do good things for them? And he first sets out the response to this objection, recalling three benefits shown to them: for my name's sake, not because of your merits, I will remove my wrath far off, or I have removed it, freeing you from punishment: it is not for your sake that I will do this, O house of Israel, but for my holy name's sake (Ezek 36:22); and for my praise I will bridle you, that is, I have bound you to my ceremonies and praises, lest you perish offering sacrifices to idols: with bit and bridle bind fast their jaws (Ps 32:9).”

“It was not a need for money that caused me to deliver you to the Babylonians but the will to make you atone for your iniquity; nevertheless, I am going to make you a gift of freedom again. For Isaiah has called the bondage a "furnace of poverty." In a furnace the fire itself remains hidden, and only the smoke released from the furnace can be seen. Likewise, prisoners of war do not dare to lament openly, but in their hearts. For they are consumed by the flame of discouragement, and their groan rises like a kind of smoke.… Since the enemies thought they had triumphed, not only over you but even over me, and that it was my weakness that had allowed them to dominate you, I will liberate you from this bitter slavery to the extent that even those who do not know me will hear of my might.”

“I have refined thee, by the exile. במצרף כסף═בכסף In the silver refinery, I have refined thee, by taking away the dross, that is, the wicked. בחרתיך I have chosen for thee, Some say that בחנתיך═בחרתיך I have tried thee; in that sense the word is hap. leg. I take it in its usual meaning, I have chosen for thee to refine thee in the furnace of affliction, not in the silver refinery.”

“I have refined you, wishing to cleanse you through trials, but not as silver, which is cleansed, but you were not corrected: the founder has melted in vain (Jer 6:29); I have chosen you, namely, cleansing you through poverty, punishing you by the plundering of your goods, Gregory: those whom the sickness of habits wounds, the medicine of poverty heals, and this by paternal correction. 894. Poverty confers recognition of sins, if they are bound, etc.; conservation of virtues: the poor man is glorified by his discipline and fear (Sir 10:33); peace of heart: our poverty was sufficient for us (Tob 5:25); fulfillment of desire: the Lord has heard the desire of the poor (Ps 10:17); participation in divine sweetness: in your sweetness, O God, you have provided for the poor (Ps 68:10); exaltation: he raises up the needy from the dust (1 Sam 2:8); a heavenly inheritance: blessed are the poor in spirit: for theirs is the kingdom of heaven (Matt 5:3).”

“Second, he sets out the explanation of the response: for my own sake, that I may not be blasphemed, as though I were powerless to save the people I have chosen for myself; and I will not give my glory to another, lest, namely, idols be thought to be more powerful than I am, above: I will not give my glory to another, nor my praise to graven things (Isa 42:8).”

“No one should suppose that there is another God, either before or afterwards. He said, "From age to age," just as Isaiah said, "I am the first and I am the last." And after God had brought forth Adam from within his thought, he fashioned him, and breathed into him of his Spirit and gave him the knowledge of discernment so that he might discern good from evil and might know that God made him.”

“(Verse 12, 13 and following) Hear me, Jacob and Israel, whom I call. I am the first and the last. My hand also laid the foundation of the earth, and my right hand measures the heavens: I have called them, and they will stand together. Gather yourselves and listen: who among them has declared these things? The Lord loved him: he will fulfill his will in Babylon and his arm in the Chaldeans. I, I have spoken and called him: I have brought him, and his way is made straight. Come to me and listen to these (Vulg. this): I did not speak in secret from the beginning; from the time before it happened, I was there. And now the Lord God has sent me, and his Spirit. LXX: Listen to me, Jacob and Israel, whom I call. I am the first, and I am forever: and my hand has founded the earth, and my right hand has established the heavens. I will call them, and they will stand together: and all will be gathered, and they will listen: Who has announced these to them? I, who am diligent, have carried out your will over Babylon, to remove the seed of the Chaldeans. I have spoken and I have called. I have brought him and made his way prosperous. Bring near to me, and hear these things: I did not speak in secret from the beginning, when it happened, I was there. And now the Lord God has sent me, and his spirit. To those to whom he had already spoken: Hear these things, O house of Jacob, who are called by the name of Israel, and who have come forth from the waters of Judah, now he speaks to them again, Listen to me, Jacob and Israel, whom I call. For many are called, but few are chosen. (Matthew 22). Therefore, He calls them the non-elect, because they had not yet received the Savior; but He refers to them as the called. I am the Alpha and the Omega, the First and the Last, who is alive and was dead. (Revelation 22); so that you may bring life back to the beginning, and the last to Him who died. He emptied Himself, taking the form of a servant, and became obedient to the Father; He humbled Himself to the point of death, even death on a cross. (Philippians 2). My hand founded the earth. And it is also said in Proverbs: God, by His wisdom, founded the earth, and His right hand is the measure (Prov. III, 19), or He established the heavens or the sky, as the Septuagint translated. He calls the heavens to obey His command, and to declare His glory. But if the heavens obey the will of the Lord and run in their own order, why does the earth and ashes boast (Eccli. X) and not know its own fragility? Gather yourselves, all of you, and listen, whether heaven or all of creation or the entire multitude of Israel. What are the things that are commanded to be heard? Surely it signifies that which the Lord loves, no doubt Cyrus and Darius, who carried out the will of the Lord against Babylon, and exerted their power over the Chaldeans. And He himself spoke and called him by his name, and led him, and his path was made straight, so that no one dared to resist his strength. And he is provoking them to come and listen, and to know, through the Lord's prediction, that the king of the Persians and Medes is coming, who will overthrow Babylon and destroy the Chaldeans. And to announce this, the Prophet says that he is sent by the Lord and his spirit. This is according to the Hebrews and their opinion. However, according to Symmachus, who interpreted it, 'Who has declared these things to him?' refers to the one whom the Lord loves, who does his will in Babylon. And according to the Septuagint, 'to carry away the seed of the Chaldeans' is referred to the person of the Lord: the one who is truly loved by the Father, and who does all the will of the Father, and who overturns in Babylon, that is, in the confusion of this world, all the seed of the Chaldeans, which are interpreted as demons. He himself spoke and heard the Son, and brought him, who speaks to the believers: Come to me, all you who labor and are burdened (Matthew 11:28). And hear these things that from the beginning were spoken in secret, that is, through the enigmas and mysteries of the Prophets, which were unknown to all previous generations. When all things were made by the Father, he was with him, who rejoiced, who even now says: I who have always been with the Father, and in the Father, and have never been without the Father, even now I speak (John 14); and according to the frailty of the assumed flesh, I say that the Lord God sent me and his spirit: and in a brief verse, the sacrament of the Trinity is revealed to us.”

“Now the hand and the right arm is what God the Father calls his Son. And we often find him so called throughout Scripture. The divine Moses said, "Your right hand has been glorified in might, your right hand has shattered the enemies," and David the blessed said, "May your hand be strengthened, may your right arm be lifted up."”

“ידי Mine hand. My left hand. It is a figurative expression; the right hand is used in connection with the heavens, because they are higher in rank than the earth. אף has in this verse the same meaning as כי for.—It is true that I am the first and last, because I created every thing. טפחה Hath put round, Comp. טפחתי I have swaddled (Lam. 2:22). Others explain it: Hath measured with the handbreadth יעמדו יחדיו —.(טֶפַח) They stand up together. From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively. The literal meaning, however, is: I have made them, and when I call them to do My will and desire they stand both before Me like servants; comp. למשפטיך עמדו they stand up according to Thy ordinances (Ps. 119:91). For else how should God call them, when not yet existing.”

“890. Assemble yourselves. Here he foretells Cyrus's prosperity. And first, he shows the hiding of this fact from others: who among them, namely, the idols, as if to say: none of them, above: who has declared from the beginning? (Isa 41:26). Second, he foretells his prosperity: the Lord has loved him, namely, Cyrus, advancing him into kingship; he will do his pleasure in Babylon, capturing it; and his arm shall be on the Chaldeans, that is, killing them by my power: and truly doing you shall do, and prevailing you shall prevail (1 Sam 26:25).”

“I redeemed Israel from Egypt, and I will redeem all Israel from the last exile and from the four corners of the earth. I even called him [i.e., I called] Cyrus. Others say: The Lord loves Israel. I even called him, [i.e.,] Abraham. This calling is an expression of exaltation, to be My called one. Comp. (Num. 1:16), “These are the called ones of the congregation.””

“"From the time this plague came to be" in all my people, "I have been there." In order that the words he had spoken may not be despised by the sorcerers, the text shows that they do not belong to the prophet as such, but to the Lord and his Spirit, who sent the prophet to preach to them. Indeed, the prophet clearly said as if from the person of the Lord, "I am in all my people, and my right hand extends to the heavens."”

“from the time it was, there was I [Jonathan paraphrases:] From the time the nations ceased fearing Me, there I brought Abraham your father near to My service. and now, the Lord God has sent me, and His spirit [Jonathan paraphrases:] Said the prophet, “And now, the Lord God has sent me, and His word.” This is an intermingling of words. The one who said this did not say that [i.e., the first part of the verse was said by God, and the second part by the prophet]. And the Aggadic Midrash of Rabbi Tanhuma (Yithro 21) explains: Hearken to this—This alludes to Moses’ Torah, referred to as “This is the Torah.” In the beginning, I did not speak in secretat Sinai. And the prophet says, “From the time that thing was that, He says, I was there.” And we learned from here that all the prophets stood at Sinai. And now He sent me to prophesy to them. Even in this version there is an intermingling of words. “In the beginning I did not speak in secret,” was said by the Shechinah. “From the time it was, there was I,” was said by the prophet. It is possible to interpret it so that there should not be intermingling of words [as follows:] Draw near to me, hearken to this what I prophesy to you regarding the downfall of Babylon and your redemption. In the beginning I did not speak that in secret. From the time it was, that the Holy One, blessed be He, decreed to bring it, there I was. This teaches that from the time of the decree, the Holy One, blessed be He, appoints the prophet who is destined to prophesy regarding the matter in the council of the heavenly household, although it has not yet been created.”

“Come ye near unto me, unto the prophet. I have not spoken in secret from the beginning of this plan and this divine decree. From the time that it was, there was I. The Gaon finds here an indication that the soul exists before the body; but he is wrong, because it is said, They are decreed now, and not from the beginning a time anterior to the birth of the prophet, and the pronoun I in the phrase, There am I, to the soul of the prophet. If this were the correct explanation, the prophet implied in these words his adherence to the theory of the pre-existence of the soul. But I. E. properly rejects this explanation, since ver. 7, quoted by him, proves that the words, from the beginning, do not refer to a very remote time, but to a period within the lifetime of the prophet. (ver. 7). The meaning of the sentence is the following: When this decree was made by God unto the angels, the representatives of the respective countries (comp. Dan. 10:20), I was also there. ורוחו And His spirit, that is His angel. The Gaon says, that ברוחו═ורוחו by His spirit; comp. דרשו יי ועזו seek the Lord in His strength ; but there is no necessity to assume that.”

“891. Come near unto me. Here he promises liberation. And concerning this, he does three things. First, he stirs up attention, setting out divine authority: I have not spoken in secret, but all the people saw the voices (Exod 20:18), from the beginning of the law given, from the time, past, before it was done, what I foretell, I was there, present to those future things, remaining through the same "now" of eternity in the whole succession of time; or in the person of the Son: I was there, namely, in the Father according to his divinity: when he balanced the foundations of the earth (Prov 8:28); he sets out the truth of the prophet, who was sent by God: and now me, Isaiah; or me, Christ made man, the Lord God, the Father, has sent, and his Spirit; thus the three persons are designated, below: the spirit of the Lord is upon me (Isa 61:1).”

“(Verse 17, 18 and following) Thus says the Lord, your holy Redeemer, the God of Israel: I am the Lord your God, teaching you what is profitable, leading you in the way you should go. Oh, that you had paid attention to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea. Your descendants would have been like sand, and the offspring of your womb like its grains; their name would never be cut off or destroyed from before me. Because God has promised future blessings to Israel, he explains why he afflicted them before. If they avoid the same mistakes, they will not suffer similar consequences. Yes, he said, if you had followed my commands: as the Seventy translated; or at least, with a desire for it, if you had followed my commands: if you had done so, your peace would have been like a river, and your righteousness like the waves of the sea, signifying abundance of all things. And what follows: and your offspring would have been like the sand, and the descendants of your womb like its grains: indeed, it seems to remain in the Jewish people, who to this day, like worms, produce children and grandchildren; but how is this to be understood in terms of the promise, when they do not have peace and righteousness? For either he is angry with them, or appeased. If he is angry, how is his seed multiplied every day? If he is appeased, how do they serve and not possess peace and justice? From this it is clear that it is said now of the apostolic seed, of which we also read above (In Chapter I): Unless the Lord of hosts had left us seed, we would have become like Sodom. And because it seems at that time not to have been fulfilled, it is fulfilled in the coming of Christ: and before his face the seed of Israel remains.”

“He says, "I AM your God." This "I AM" means "I am the beginning." He explained all this to the all-wise Moses saying "I am the one who is." For he as Lord is truly the God of everything. Those things that are brought into being by him are said to be "beings" also and to share in the source of being.… Again he works in them a steadfast thinking and a well-established mind that they can see God to be truly existing in nature. To these he reveals his glory so that they are not carried away by deceitful voices.”

“The authority of the one commanding ought to move us to observe the commandments of God. He is of great authority, because by His wondrous wisdom He governs us. Whence Isaiah says: "I am the Lord, teaching you profitable things, governing you in the way in which you walk. Would that you had heeded my commandments! Your peace would have been as a river."”

“892. Second, where it says, thus says the Lord, he sets out the reason for their captivity, showing on the part of God, ready help: that teach, against their ignorance, and that govern you in the way, of works, against the weakness of their working: I will give you understanding, and I will instruct you in this way, in which you shall go (Ps 32:8). 895. The words of God are profitable for the illumination of the intellect: the commandment is a lamp (Prov 6:23); for the delight of the affections: how sweet are your words to my palate (Ps 119:103); for the kindling of love: there came in my heart as a burning fire (Jer 20:9); the word of the Lord inflamed him (Ps 105:19); for the uprightness of works: direct me in your truth (Ps 25:5); for the obtainment of glory: keep the law (Prov 3:21); for the instruction of others: all divine doctrine (2 Tim 3:16).”

“Set before yourself any river. It springs from its fountain but is of one nature, of one brightness and beauty. And you assert rightly that the Holy Spirit is of one substance, brightness and glory with the Son of God and with God the Father. I will sum up everything in the oneness of the qualities without any dispute over degrees of greatness. For in this point also Scripture has provided for us. For the Son of God says, "Whoever shall drink of the water that I will give him, it shall become in him a well of water springing up unto everlasting life." This well is clearly the grace of the Spirit, a stream proceeding from the living Fountain. The Holy Spirit, then, is also the fountain of eternal life.You observe, then, from his words that the unity of the divine greatness is pointed out and that Christ cannot be denied to be a fountain even by heretics, since the Spirit, too, is called a fountain. The Spirit is called a river, too, just as the Father said, "Behold, I come down on you like a river of peace, and like a stream overflowing the glory of the Gentiles." And who can doubt that the Son of God is the river of life from whom the streams of eternal life flowed forth?”

“The authority of the one commanding ought to move us to observe the commandments of God. He is of great authority, because by His wondrous wisdom He governs us. Whence Isaiah says: "I am the Lord, teaching you profitable things, governing you in the way in which you walk. Would that you had heeded my commandments! Your peace would have been as a river."”

“"Your offspring would have been like the sand and your descendants like its grains." This promise seems still to apply to the Jewish people.… But how can this be taken as a real promise to them since they do not have peace and justice? For he is either angry with them or pleased with them. If angry, how can their seed grow every day? If pleased, then how can they serve and yet not have peace and justice? For this becomes clear concerning the apostolic seed about which we read above, "Unless the Lord of the sabbath left us a seed we would have been like Sodom." At that time it did not seem fulfilled, but in the advent of Christ it was, and before his face the seed of Israel endures.”

“"I am the Lord your God. I have shown how to find my way so that you may benefit by traveling on that way." … But since the Jews did not desire to pay attention to these commandments, by reason of their attachment to a fleshly manner of thinking, they viewed having many children as a sign of blessing.… Nevertheless, although you have despised my laws, I will consider you worthy of consideration and, once again, you will be called "my people."”

“Now my beloved, our will ought to keep pace with the grace of God and not fall short; lest while our will remains idle, the grace given us should begin to depart, and the enemy finding us empty and naked, … as was the case with him spoken of in the Gospel, from whom the devil went out. … For the departure from virtue gives place for the entrance of the unclean spirit.”

“(Verse 20, 21, 22.) Go out of Babylon, flee from the Chaldeans; proclaim it with a shout of joy, make it heard, proclaim it to the ends of the earth, and say: The Lord has redeemed his servant Jacob. They did not thirst when he led them through the desert; he made water flow for them from the rock; he split the rock and water gushed out. There is no peace for the wicked, says the Lord. Those above in that place, where it is written: I have spoken and called it; I have brought him and his way is straight; they understand it concerning Cyrus and Darius; even this refers to those times when the people went out of Babylon and fled from the Chaldeans, and they were redeemed by their Lord God. This also, which is said: They did not thirst in the desert when he led them out, he brought water from the rock for them; and he split the rock, and water flowed. Although they cannot teach that it was fulfilled according to history; for they did not come through the desert under Zerubbabel and Ezra, and the split rock provided them water, as is narrated to have happened to those coming out of Egypt: however, they testify hyperbolically that it was fulfilled in likeness to the previous happiness, when they came through the desert of nations into Judaea, and were liberated from captivity. And so, they say, it is not about Christ, but about Cyrus that it is prophesied: There is no peace for the wicked, says the Lord. And it is understood to mean that perfect happiness will not exist except under Christ, which is reserved for the last time. Moreover, those who interpret this more truly and rightly refer it to the coming of the Savior, of whom it is said: He has sent me to announce good news to the poor, to proclaim freedom for prisoners. They understand it as an exhortation for those who proclaim the Gospel of the Lord Savior himself, so that we may come out of Babylon, that is, the confusion of this world, and flee from the Chaldeans, of whom it is often said: For the Lord has redeemed his servant Jacob with his precious blood and led him through the desert of the world and split the rock to give water. The Apostle speaks excellently: But the rock was Christ (I Cor. X, 4). However, the divine word is divided and divided into many parts, so that we may receive it in parts, since we cannot receive it all at once. And so that it may not be thought that this preaching is directed to all the descendants of Jacob and not only to those who will believe through the Apostles, it is added and connected: There is no peace for the wicked, says the Lord, namely those who have remained in their original error; those who do not deserve to drink from the rock. Whose side pierced with a spear, flowed with water and blood (John 19), giving us baptism and martyrdom.”

“893. Third, where it says, come forth, he foretells their liberation. And concerning this, he does three things. First, he proclaims to them their going forth from captivity, so certain of their liberation as if it were present: come forth: go out from her (Rev 18:4); and he enjoins that they should declare the benefit of God: declare: the voice of them that flee, and of them that have escaped out of the land of Babylon: to declare in Zion the revenge of the Lord our God (Jer 50:28).”

“The three interpreters treat this as if it were something that had already occurred: "You made water flow for them from a rock; the waters broke the hard rock and flowed out." According to the Septuagint, the text alludes to the prophetic grace the Jews enjoyed drinking in divine draughts even while in Babylon from the prophets Daniel and Ezekiel. Because they found themselves in a desert of sorts as a result of the impiety of the Babylonians, they possessed a kind of rock in the prophecy that poured for them the drink of salvation. Further, even after the return from exile, it was Haggai, Zechariah and Malachi who presented to them these divine waters, while the admirable Zerubbabel and the high priest Joshua, the son of Jozadek, wore their piety like a necklace. They offered divine teaching to them like water to the thirsty.”

“Some say that so we might know that this prophecy is not about Christ but about Cyrus, the phrase is added, "there is no peace for the ungodly, says the Lord." This would mean that there will be no perfect happiness except under Christ, which is reserved for the last times. Yet those who more truly and rightly apply these words to the advent of the Savior, about whom it is said, "He has sent me to announce to the poor, to preach liberty to the captives," understand it to be an encouragement of those who preach the gospel or of the Lord and Savior, that we leave Babylon, that is, the confusion of this world, and flee the Babylonians.… For the Lord has redeemed his servant Jacob with his most precious blood and led him through the desert and made a way for water to come out of a rock, about which the apostle said, "The Rock was Christ." … And lest it be thought that the prophecy is said about all the seed of Jacob, and not those only who would believe through the apostles, mention is also made concerning this: "there is no peace for the ungodly."”

“No one found that this happened when they came out of Babylon and went into Judah. For this is said with reference to the economy of salvation so as to show that God, who was formerly able and is still now able, being of undiminished power, to perform similar miracles with great strength, now, as if calling out, proclaims a universal law, that "there is no peace for the wicked."”