Who hath given Jacob for a spoil, and Israel to robbers? hath not the Lord himself, against whom we have sinned? And they would not walk in his ways, and they have not hearkened to his law.

“In this part of the Lord's Prayer, [Christ] shows that the enemy is powerless against us without God's prior permission. During temptation, consequently, all our fear and devotion and attention should be focused on God, since evil has only such force as he himself permits. … Moreover, evil is given power over us according to our [willful] sins. As Isaiah writes, "Who gave Jacob up to the looters and Israel to the ponderers." It was the Lord, against whom we sinned, in whose ways we would not walk and whose law we refused to obey. So he unleashed the fury of his anger against us. And again, when Solomon strayed from the precepts and paths of the Lord, it was recorded, "The Lord stirred up Satan against Solomon himself."”

“Behold my servant, etc. Here he shows the divine love from the Son whom he promised. John 3: so God loved the world, etc. And first, from so great a benefit, he shows the love of God; second, the perversity of the Jews, "these words I did to them," etc. Concerning the first, three things. First he foretells the coming of the Son of God; second, the fall of the wicked, "the Lord like a strong man," etc. Third, the resurrection of the good, "and I will lead forth the blind," etc., Luke 2: "behold, this one is set," etc. Concerning the first, three things. First he describes the condition of the one being sent; second he foretells the mission, "thus says the Lord," etc.; third he invites to thanksgiving, "sing to the Lord," etc. Concerning the first, three things. First he shows the fullness of grace as regards the grace of union, "I will uphold him." "Servant," according to human nature. Luke 1: "he has upheld Israel," etc.; as regards the grace of headship, "elect," that he might be the head of the Church. "Out of thousands": Canticles 5. Psalm 64: "blessed is he whom you have chosen and taken up," etc., "he was well-pleasing." Matthew 3: "this is my son," etc.; as regards habitual grace, which was singular in him, "I have given my spirit." Above 11: "the spirit of the Lord shall rest upon him," etc. Second he shows the equity of judgment, as regards three things: namely the authority of judging, "judgment to the nations," etc., Psalm 71: "God, your judgment," etc., John 5: "he has given all judgment," etc., to which he joins gentleness, "he will not cry out." Ecclesiastes 9: "the words of the wise are heard," etc.; he shows, second, the equality of the judge: "nor will he accept a person." Acts 10: "God is not a respecter of persons." To which he joins piety in coming to aid: "nor shall his voice be heard outside," Judea, the voice of his preaching, that he might first come to the aid of those to whom he was sent. "I was not sent," etc. Matthew 15, Psalm 94: "today if his voice," etc., and in overlooking, "the reed," namely the kingdom of the Jews, "the flax," the priesthood. Ezekiel 34: "that which was broken," etc.; he shows also, third, the truth of judgment, "in truth," etc., Psalm 95: "he shall judge the world," etc., to which he joins joyfulness: "he shall not be sad," in heart; "troubled," in face: he was always cheerful and joyful, preserving an equality of mind, even though as regards the sensitive part there was a propassion of sadness — not indeed of necessity, but of will. Whence Matthew 26: "my soul is sorrowful," etc., Ecclesiasticus 30: "joy of heart," etc. Third he shows the power of dominion: "until he sets" the last judgment, or his precept, through the apostles preaching; "the law," the Gospel. Genesis 49: "he shall be the expectation," etc., below 60: "for the islands wait for me," etc. Others expound this of Darius, king of the Persians, who was gentle, just, and quiet, whom the Lord chose to free the Jews. "Thus says the Lord God," etc. Here he foretells the mission: and first he shows the power of the sender as regards the creation of heavenly things, "creating the heavens"; as regards the disposition of earthly things, "establishing the earth"; as regards the animation of living things, "giving breath," of natural life, "spirit," gratuitously. Zechariah 12: "the Lord stretching out the heaven," etc. Second he foretells the mission, setting forth the exaltation of the one sent: "I the Lord have called you," my son from eternity, by predestining to the unity of the divine person, "in justice," that is, that I may be just, fulfilling the promises. Romans 1: "who was predestined," etc. "I have taken the hand," as regards operation: John 14: "the Father remaining in me," etc., "and I have kept," lest you be held by death. Psalm 15: "you will not give your holy one," etc., below 49: "I called him and led him," etc.; he also sets forth the enjoining of office: "I have given you as a covenant," as a mediator, as it were. Genesis 9: "I will set my bow," etc. "For a light," etc., as an illuminator, as it were. Above 9: "to those dwelling in the region," etc., John 1: "he was the true light," etc.; he also shows the usefulness of this office against unbelief, "that you might open," etc., John 9: "I have come for judgment," etc., against the servitude of sin. "That you might lead forth," etc., Zechariah 9: "but you, in the blood of the covenant," etc. Third, from the mission, he concludes to the singularity of the divine majesty: as regards power, "I the Lord," etc., Psalm 67: "make a way for him," etc., Exodus 6: "my name Adonai," etc., "glory," by which I am called Lord. Luke 2: "glory in the highest," etc., and as regards knowledge, "the things which were first," etc., below 49: "I told you from then," etc. This too they refer to Darius. "Sing to the Lord," etc. Here he invites to thanksgiving: and first he enjoins praise, and especially upon country-dwellers, either on account of the distance of their dwelling: "from the ends," above 24: "from the ends of the earth, praises," etc., or on account of being enclosed by the sea, "you who go down" — namely sailors — "the fullness of it," namely of the sea, that is, let all that by which it is filled praise God. Psalm 106: "those who go down to the sea," etc., or on account of dwelling in deserts. "Let it lift up," its voice in praise of God, "the desert," that is, its inhabitants, especially as regards the Ishmaelites, "in the houses," after the manner of other nations, who before were wandering through the desert. "Kedar," son of Ishmael. Above 35: "the deserts shall rejoice," etc.; or on account of dwelling in the mountains: "praise, you inhabitants of the rock," of that city in Palestine which is set among the rocks. Or of any mountain whatever. Below 55: "the mountains and the hills shall sing," etc., and he invites those of whom it seems less that they are given to praising God. Second he foretells the spreading abroad of divine praise: "they shall give glory to the Lord," in others, not only in themselves. Below, the last chapter: "I will send from among them those who are saved," etc. Mystically, all this concerns the conversion of the Gentiles to the faith. "The Lord like a strong man." Here he foretells, through the coming of Christ, the future fall: and concerning this he sets down four things. First, power: "the Lord like a strong man," for attacking the Jews through the Romans. Exodus 15: "the Lord like a man of war," etc., "zeal," of vengeance. Proverbs 6: "the zeal and fury of a man," etc. Second he sets down wrath, "he shall cry out," through the tribulations which he will send upon them; against that which was said above, "he will not cry out" — for at first, coming, he showed gentleness. But to those who despise him he shows indignation. Job 37: "he shall thunder with his voice," etc. Third he sets down justice: because it is just that, since he has long waited for the impenitent, he should swallow them all up together at once: "I have kept silent," always, etc., Job 3: "did I not dissemble," etc., "I was patient." Above 30: "therefore the Lord waits," etc., "like a woman in labor," I will bring forth the pain that was dissembled, as a woman brings forth the child conceived. Or: because, like a woman in travail, I will grieve over so grave a punishment. Fourth he sets down the punishment as regards men: "I will make the mountains desolate" — the greater ones; "the hills" — the middling; "the sprout" — the common people. Ezekiel 35: "mount Seir a desert," etc., and as regards the withdrawal of all doctrine or consolation, "I will make the rivers," etc., Psalm 106: "he turned rivers into a desert," etc. This too can be referred to the destruction of the enemies of the Jews through Darius. "And I will lead forth." Here he sets forth (the resurrection) of the good, as regards three things. First, as regards the restoration of act: "I will lead forth the blind," namely the Gentiles, "into the way," Christ, or the precept of the law; or also the Jews, according to another exposition. Proverbs 4: "I will lead you through the paths," etc.; second, as regards the illumination of the intellect: "I will turn darkness," etc., Luke 1: "to give light to those who are in darkness," etc.; third, as regards the direction of the affections. "The crooked things," namely hearts, above 40: "the crooked things shall become straight," etc. "These words I did to them," etc. Here he shows the perversity of the Jews: and first he shows them ungrateful for benefits; second, hard toward the precepts, "hear, you deaf," third, obstinate amid scourges, "who is there among you," etc. Concerning the first, two things. First he shows ingratitude, "these words," namely the aforesaid benefits. "They are turned back," from me, Jeremiah 5: "you have forsaken me," etc. Second he calls down upon them confusion, "let them be confounded," etc., Psalm 118: "let all be confounded," etc. "Hear, you deaf." Here he shows them hard, or disobedient, toward the precepts. And first he shows their hardness, calling them deaf, and blind together. (For their malice blinded them: Wisdom 2), although they have eyes, and ears, of the body — which he proves because those who see keep watch, and those having the ears of the heart open obey. "Sold," into the servant of sin, for the delight of temporal good, 3 Kings 21: "you have been sold to do," etc. "You who have open," etc., Jeremiah 5: "hear, O foolish people," etc., above 6: "blind the heart of this people," etc. Second he shows the folly of the hardened, by this: that in the precepts the Lord intended their benefit. Whence he sets forth the Lord's intention: "and the Lord willed him," the people; and that the people itself might magnify the law of God, by keeping it in their heart; and that the Lord might extol, that is, exalt, the people. 1 Thessalonians 4: "this is the will of God," etc.; and he also shows their contradiction, because they sinned in themselves: "but he himself, plundered," by demons through various sins, and therefore "laid waste," by enemies — above 18: "from a people torn apart," etc.; they also offered others an occasion of sinning, "a snare," that is, an occasion for sinning, "of the young," of the foolish. Hosea 5: "you have become a snare," etc., and because they hid their sins, "in houses of prison," that is, in the secret place of the heart. "With heart and heart," etc. Third he sets down the punishment: "they have become for a prey," etc. "Nor is there one to deliver," by the power of wars; "nor is there one to say," by the urgency of prayer. Ecclesiasticus, the last chapter: "they surrounded me on every side," etc.; or there the punishment begins, "in houses of prison," so that it be expounded according to the letter. "Who is there among you." Here he shows them incorrigible through scourges, because they do not even recognize the cause of the scourges: and concerning this he does three things. First he inquires after one who thinks rightly, hinting at their fewness. "The things to come," which I foretell concerning your punishments. Hosea, the last chapter: "who is wise," etc. Second he determines the truth as regards the author of the punishment: "who gave," etc., 1 Kings 2: "the Lord puts to death," etc.; as regards the fault: "he it is against whom," etc., Baruch 4. "They did not know his justices," etc.; and as regards the punishment, "and he poured out," etc., Psalm 68: "pour out your wrath upon them," etc. — "pouring out" signifies abundance. Third he excludes the recognition of the truth: "and it burned him," namely with material fire through the devastation of enemies; "he did not know," that he was punished by God for his sins. Psalm 81: "they did not know nor understand," etc. (Collationes, chapter 42.) "Cry" — of devout prayer, Hebrews 5: "with a strong cry," etc.; of attentive preaching, John 7: "on the last day of the feast," etc.; of strife and contention, above 5: "he waited that it should do," etc. Christ is given "for a covenant" of preserving salvation, Genesis 9: "my bow," etc., of fulfilling promise, II Corinthians 1: "as many as are the promises," etc., of divine love, John 3: "so God loved," etc., of the law that is to cease, Psalm: "holocausts for sin," etc.”

“Therefore he hath poured upon him the fury of his anger,.... The Lord was angry with these people for their rejection of the Messiah, and contempt of his Gospel; and therefore his wrath came upon them to the uttermost, not in some small drops, but in great abundance, to the utter ruin of their nation, city, and temple. Josephus says (e), "the Romans came to subdue Palestine, but their coming was the pouring out of the heat of the wrath of the Lord:'' and the strength of battle; or "war"; all the miseries and calamities that are the effects of war. The Targum is, "he hath brought upon them the strength of his warriors;'' the Roman soldiers: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; the Roman army set fire first to the lower part of the city of Jerusalem, and then the higher (f), and wholly consumed it; and yet this has not to this day brought this people to lay it to heart, to consider and observe the true reason of it, their rejection of the Messiah. (e) Josephus apud Forerium in loc. (f) Josephus de Bello Jud. l. 7. c. 7. sect. 2. and c. 8. sect. 5. Next: Isaiah Chapter 43”

“We. Septuagint, “they have sinned,” which seems preferable. (Haydock) Bible Text & Cross-references: The office of Christ. The preaching of the gospel to the Gentiles. The blindness and reprobation of the Jews. 1 Behold, *my servant, I will uphold him: my elect, my soul delighteth in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles. 2 He shall not cry, nor have respect to person, neither shall his voice be heard abroad. 3 The bruised reed he shall not break, and smoking flax he shall not quench: he shall bring forth judgment unto truth. 4 He shall not be sad, nor troublesome, till he set judgment in the earth: and the islands shall wait for his law. 5 Thus saith the Lord God, that created the heavens, and stretched them out; that established the earth, and the things that spring out of it; that giveth breath to the people upon it, and spirit to them that tread thereon. 6 I, the Lord, have called thee in justice, and taken thee by the hand, and preserved thee. *And I have given thee for a covenant of the people, for a light of the Gentiles: 7 That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison-house. 8 *I, the Lord, this is my name: I will not give my glory to another, nor my praise to graven things. 9 The things that were first, behold they are come: and new things do I declare: before they spring forth, I will make you hear them. 10 Sing ye to the Lord a new song, his praise is from the ends of the earth: you that go down to the sea, and all that are therein: ye islands, and ye inhabitants of them. 11 Let the desert and the cities thereof be exalted: Cedar shall dwell in houses: ye inhabitants of Petra, give praise, they shall cry from the top of the mountains. 12 They shall give glory to the Lord, and shall declare his praise in the islands. 13 The Lord shall go forth as a mighty man; as a man of war shall he stir up zeal: he shall shout and cry: he shall prevail against his enemies. 14 I have always held my peace, I have I kept silence, I have been patient, I will speak now as a woman in labour. I will destroy, and swallow up at once. 15 I will lay waste the mountains and hills, and will make all their grass to wither: and I will turn rivers into islands, and will dry up the standing pools. 16 And I will lead the blind into the way which they know not: and in the paths which they were ignorant of I will make them walk: I will make darkness light before them, and crooked things straight: these things have I done to them, and have not forsaken them. 17 They are turned back: let them be greatly confounded, that trust in a graven thing, that say to a molten thing: You are our gods. 18 Hear, ye deaf, and, ye blind behold that you may see. 19 Who is blind, but my servant? or deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? or who is blind but the servant of the Lord? 20 Thou that seest many things, wilt thou not observe them? thou that hast ears open, wilt thou not hear? 21 And the Lord was willing to sanctify him, and to magnify the law, and exalt it. 22 But this is a people that is robbed and wasted: they are all the snare of young men, and they are hid in the houses of prisons: they are made a prey, and there is none to deliver them: a spoil, and there is none that saith: Restore. 23 Who is there among you that will give ear to this, that will attend and hearken for times to come? 24 Who hath given Jacob for a spoil, and Israel to robbers? hath not the Lord himself, against whom we have sinned? And they would not walk in his ways, and they have not hearkened to his law. 25 And he hath poured out upon him the indignation of his fury, and a strong battle, and hath burnt him round about, and he knew not: and set him on fire, and he understood not.”

“Who--Their calamity was not the work of chance, but God's immediate act for their sins. Jacob . . . Israel . . . we--change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and acknowledging His share in the nation's sins (compare Jos 5:1).”