Behold, I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work, and I have created the killer to destroy.

“Behold I am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him. and produces a weapon for his work For necessity. He completes it according to all that is necessary.”

“Sing, O barren one. Here, against the casting down of things, he promises the remedy of exaltation: and first he promises a multitude against a paucity; second, the restoration of honor against confusion, do not fear; third, prosperity against former adversity, poor little one. Concerning the first he does three things. First he foretells the multitude of children, indicating the praise of thanksgiving: "O barren one" — Jerusalem, who do not bear; "because forsaken" — deserted; "sing" — to God, for the benefits granted. The gladness of those who praise: "sing forth praise" — for a song is the exultation of the mind broken forth into voice; and the greatness of the gladness: "neigh" — in the manner of a horse, unable because of the greatness to form a voice to express it. Jer. 31: Exult in gladness, Jacob. Ps. 146: Let praise of our God be pleasant and comely. And promising the multitude of children: "because many" — as if to say, your children will be multiplied more, although you are deserted, than that of the cities which have husbands for begetting. 1 Reg. 2: until the barren woman has borne very many, and she who had many children is weakened. Second he exhorts to the enlargement of the place, under the metaphor of a tent: "enlarge the place" — as to the ground on which it is extended; "the skins" — by which it is covered; "the cords" — by which the pegs are bound; "the nails" — by which the boards are joined, or the pegs themselves. And these are read to have been in the tabernacle of the covenant: Exod. 26, and 36. On account of this multitude of men it is fitting to seek a greater dwelling than the land of promise is. Above, 49: still the children of barrenness say, etc. Third he foretells the fulfillment of the exhortation: "for to the right hand" — as if to say, you shall spread yourself on every side: which was fulfilled in the time of the Maccabees, when certain cities from the region of Samaria, and from others, were added to the kingdom of the Jews. Gen. 24: may your seed possess the gates of your enemies. Do not fear. Here he promises the restoration of former honor, against the confusion which they had previously endured. Second, the firmness of the promise: as in the days of Noah. Concerning the first he does two things. First he promises the forgetting of the former confusion: "you shall not be confounded" — inwardly; "you shall not blush" — outwardly. "You shall be ashamed" — from the consideration of your baseness; "you shall forget" — because of the abundance of glory; "of youth" — when you sinned in the desert; "of widowhood" — when you were separated from God in the captivity of Babylon. Above, 45: you shall not be confounded, nor shall you blush. Sopho. 3: in that day you shall not be confounded for all your devisings. Second he promises the restoration of former honor: and first he sets down the restoration as to dominion, "because he shall rule"; above, 26: O Lord, they have possessed us; and as to marriage, "a forsaken wife." Jerem. 3: if a man put away his wife, and she depart from him and marry another man, shall she return to him any more? Second he promises the enlargement of honor as to the multitude of honors: "says the Lord" — "in a little" — you have suffered little in respect of the things which I, having mercy, shall bestow on you. 2 Corinth. 4: for that which is at present is momentary. And as to duration, "in a moment" — as if to say: for a brief time you have felt my anger, in respect of that in which I will have mercy on you. Above, 26: hide yourself a little while. But all these things that have been said are expounded mystically of the calling of the Gentiles: because the Gentile world, barren at first, afterward gathered many children, according to the Gloss. As in the days. Here he shows the firmness of the promise. And first from the likeness of the former promise: "I have sworn" — I have firmly determined, provided, however, that you remain in my precepts. Gen. 9: I will establish my covenant with you, and with your seed after you. Eccli. 44: the covenants of the age. Second, from the working of stable creatures: "for the mountains" — as if to say: it is easier for mountains and hills to be changed than for my words to be made void. Or by mountains and hills, the powerful of the world. Ps. 45: we will not fear, while the earth is troubled. Note on that word, "sing, O barren one," that there is a barrenness, first, of perverse action. Job 15: the congregation of the hypocrite is barren. Second, of sacred contemplation. Genes. 29: Rachel was barren. Third, of temporal tribulation. Above, 49: the children of barrenness shall still say in your ears. Likewise note, on that phrase "enlarge the tent," that the heart must be enlarged, first, on account of the greatness of the guest. Jerem. 23: do not I fill heaven and earth, says the Lord? Second, on account of the multitude of gifts. Below, 60: you shall see, and abound, and your heart shall be enlarged. Third, on account of the fulfilling of the way. Psalm. 118: I have run the way of your commandments. Likewise on that phrase "in great mercies," that the mercies to come are great: first because they are intrinsic. Rom. 8: I reckon that the sufferings of this time are not worthy to be compared to the glory to come that shall be revealed in us. Second, because they are eternal. 2 Cor. 4: for the things which are seen are temporal; but the things which are not seen are eternal. Third, because they are perfect. Luc. 1: for behold, from now on all generations shall call me blessed. Fourth, because they are extended to many. Luc. 14: a certain man made a great supper, and invited many. Fifth, because they are whole. Apoc. 21: God shall wipe away every tear from the eyes of the saints. Poor little one. Here he promises prosperity against adversity: and first he recalls the former adversity: "poor little one" — Jerusalem despoiled of goods; "by tempest" — by adversity. Above, 18: to a nation rent and torn I will send you. Second he promises future prosperity, both as to the abundance of goods, setting forth a metaphor: "behold I will lay" — as it were in a pavement, by the "stones," "precious," signifying men eminent in virtues, "in order," each one in his own order: Tob. 13: the gates of Jerusalem; and explaining it as to the doctrine of divine knowledge: "all" — Jer. 31: I will give my law in their bowels, and write it in their heart. As to the abundance of peace: "multitude." Psalm. 118: much peace have they that love your law. And as to the justice of works: "and in justice." Above, 1: Sion shall be redeemed in judgment; and they shall bring her back in justice. Second, as to the freedom from evils, promising first the escape from dangers: "depart" — that is, you shall depart, because you shall not suffer calumny. Ps. 71: he shall humble the slanderers. Second, the adherence of strangers: "behold, the sojourner" — because many from among the Gentiles going forth from captivity adhered. Below, 56: let not the son of the stranger, who adheres to the Lord, say: the Lord will divide me by separation from his people. Third, promising the destruction of enemies: "behold I." And first he shows the power of the one promising, setting forth a comparison: "the smith" — the persecutor, who blows upon the vessels in the fire of tribulation, adversaries, according to his own will: Job 41: his breath, coals; and explaining it: "I have created." 1 Reg. 2: the Lord kills and makes alive. Second he sets forth the promise: "every vessel" — that is, he will scatter every thing formed, as to those who assail by deeds; and "every tongue," as to those who assail by words. Above, 41: and they shall be as if they were not.”

“Destroy. I can give peace or war. (Calmet) — Septuagint, “but I have created thee not for utter destruction.” (Haydock) Bible Text & Cross-references: The Gentiles, who were barren before, shall multiply in the Church of Christ: from which God’s mercy shall never depart. 1 Give *praise, O thou barren, that bearest not: sing forth praise, and make a joyful noise, thou that didst not travail with child: for many are the children of the desolate, more than of her that hath a husband, saith the Lord. 2 Enlarge the place of thy tent, and stretch out the skins of thy tabernacles, spare not: lengthen thy cords, and strengthen thy stakes. 3 For thou shalt pass on to the right hand, and to the left: and thy seed shall inherit the Gentiles, and shall inhabit the desolate cities. 4 Fear not, for thou shalt not be confounded, nor blush: for thou shalt not be put to shame, because thou shalt forget the shame of thy youth, and shalt remember no more the reproach of thy widowhood. 5 For he that made thee shall rule over thee, *the Lord of hosts is his name: and thy Redeemer, the holy One of Israel, shall be called the God of all the earth. 6 For the Lord hath called thee as a woman forsaken and mourning in spirit, and as a wife cast off from her youth, said thy God. 7 For a small moment have I forsaken thee, but with great mercies will I gather thee. 8 In a moment of indignation have I hid my face a little while from thee; but with everlasting kindness have I had mercy on thee, said the Lord, thy Redeemer. 9 *This thing is to me as in the days of Noe, to whom I swore, that I would no more bring in the waters of Noe upon the earth: so have I sworn not to be angry with thee, and not to rebuke thee. 10 For the mountains shall be moved, and the hills shall tremble: but my mercy shall not depart from thee, and the covenant of my peace shall not be moved: said the Lord that hath mercy on thee. 11 O poor little one, tossed with tempest, without all comfort, behold, I will lay thy stones in order, and will lay thy foundations with sapphires. 12 And I will make thy bulwarks of jasper: and thy gates of graven stones, and all thy borders of desirable stones. 13 *All thy children shall be taught of the Lord: and great shall be the peace of thy children. 14 And thou shalt be founded in justice: depart far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee. 15 Behold, an inhabitant shall come, who was not with me; he that was a stranger to thee before, shall be joined to thee. 16 Behold, I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work; and I have created the killer to destroy. 17 No weapon that is formed against thee, shall prosper: and every tongue that resisteth thee in judgment, thou shalt condemn. This is the inheritance of the servants of the Lord, and their justice with me, saith the Lord.”

“God has created the material of which a weapon is made, and the workman who makes it, and the soldier who uses it. He can control all in a way to protect His Church. St Jerome explains the text of the devil, " the author of all evils, not by the necessity of his nature, but by his free will. Elimas, Simon Magus, and other wicked men, are his instruments and agents; but God has created and raised up a man to destroy him, and defeat his efforts." St Jerome.”

“The workman that forms "weapons against thee" (Isa 54:17) is wholly in My power, therefore thou needest not fear, having Me on thy side. for his work--rather, "by his labor [HORSLEY]. "According to the exigencies of his work" [MAURER]. waster to destroy-- (Isa 10:5-7; Isa 37:26-27; Isa 45:1-6). Desolating conquerors who use the "instruments" framed by "the smith." The repetition of the "I" implies, however, something in the latter half of the verse contrasted with the former understand it, therefore, thus: "I have in My power both him who frames arms and him who destroys them (arms)" [ROSENMULLER].”

“Jerusalem will be thus invincible, because Jehovah, the Almighty One, is its protector. "Behold, I have created the smith who bloweth the coal-fire, and brings to the light a weapon according to his trade; and I have created the destroyer to destroy. Every weapon formed against thee has no success, and every tongue that cometh before the judgment with thee thou wilt condemn. This the inheritance of the servants of Jehovah; and their righteousness from me, saith Jehovah." If Jehovah has created the armourer, who forges a weapon למעסהוּ (i.e., according to his trade, or according to the thing he has to finish, whether an arrow, or a sword, or a spear; not "for his own use," as Kimchi supposes), to be used in the hostile army against Jerusalem, He has also created a destroyer (לחבּל) to destroy. The very same creative might, to which the origin of the weapon is to be traced as its primary cause, has opposed to it beforehand a defender of Jerusalem. And as every hostile weapon fails, Jerusalem, in the consciousness of its divine right, will convict every accusing tongue as guilty and deserving of utter condemnation (הרשׁיע as in Isa 50:9, cf., Sa1 14:47, where it denotes the punishment of the guilty). The epiphonem in Isa 54:17, with the retrospective זאת and the words "saith the Lord," which confirm the certainty of the fulfilment, forms an unmistakeable close to the prophecy. This is the position in which Jehovah has placed His servants as heirs of the future salvation; and this the righteousness which they have received as His gift, and which makes them strong within and victorious without. The individual idea of the church, which we find elsewhere personified as "the servant of Jehovah," equivalent to "the people in whose heart is my law" (Isa 51:7), or "my people that have sought me" (Isa 65:10), is here expanded into "the servants of Jehovah" (as in Isa 65:8-9; compare Isa 59:21 with Isa 51:16). But totally different colours are employed in Isa 52:13 to Isa 53:1-12 to depict the exaltation of the one "Servant of Jehovah," from those used here to paint the glory of the church of the "servants of Jehovah," a proof that the ideas do not cover one another. That which is the reward of suffering in the case of the former, is the experience of divine mercy in that of the latter: it becomes a partaker of the salvation purchased by the other. The one "Servant of Jehovah" is the heart of the church, in which the crisis which bursts forth into life is passing; the righteousness of the "servants of Jehovah" is the fruit of the sufferings of this one "Servant of Jehovah," who is Himself צדיק and מצידק. He is the Mediator of all the salvation of the church. He is not only its "head," but its "fulness" (πλήρωμα) also.”