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1. “The vision of Isaiah the son of Amoz, which he saw” (Isa. 1:1). Isaiah calls “vision m” a prophecy, either because he contemplated many of the future events with his own vision, just as Micah saw the people scattered (see 1 Kings 22:17), and Ezekiel - the captivity and iniquity of those who worshiped the sun Tammuz (Ezek. 8:14), or because what the prophets heard from God was no less for them than what they saw sight, but equally reliably, which does not happen in everyday affairs. They heard differently than other people, as the prophet himself said: “He awakens My ear, that I may listen” (Is. 50:4). Moreover, by calling his speech “vision,” he makes it credible, excites the listener and turns him to the One who accomplished these deeds. Thus, as a rule, everyone who conveyed the sayings of God first of all suggested that they were not saying anything from themselves, but that the words he uttered were divine sayings and writings descended from heaven. So David says: “My tongue is a scribbler’s reed” (Ps. 44:2). Do not attribute writing to the cane, but to the hand holding it, i.e. not the language of David, but the grace that moved him. And another prophet expresses the same thing when he says: “I was a shepherd and gathered sycamore trees” (Amos. 7:14), so that someone would not attribute what he said to human wisdom. And the third did not limit himself to just this, but added something else, saying: “And I am filled 4 with the power of the Spirit of the Lord, uprightness and steadfastness” (Mic. 3:8). Indeed, grace made them not only wise, but also strong, not in the composition of the body, but in thought. Since they were dealing with a daring and shameless people, thirsting for the blood of the prophets and committing the murder of saints, then, of course, they needed great strength so as not to be afraid of their unspeakable audacity. That is why God said to Jeremiah: “I have now made you a fortified city, a pillar of iron, and a wall of brass” (Jer. 1:18); and to Ezekiel: “And you will live among the scorpions; Do not be afraid of their speech and do not be afraid of their face, for they are a rebellious house” (Ezek. 2:6). And Moses, when he was sent, refused, it seems to me, fearing not only Pharaoh, but especially the Jewish people themselves (see Ex. 4:10). Talking with God and not dwelling on the barbarian, he tried with great care to find out what he should tell the unbelieving Jews, that they were indeed sent from God, and received signs in accordance with their disposition; and very fair. After all, if one of them, and, moreover, benefited by him, brought him into such fear, then how should he feel, representing this violent people? That is why the prophet received not only the Spirit of wisdom, but also strength, and said: “I was filled with the power of the Spirit of the Lord, uprightness and steadfastness” (Mic. 3:8); and another: “The word of God came to Jeremiah the son of Hilkiah” (see Jer. 1:1); and another: “Prophecy (λήμμα) (burden) about Nineveh; book of visions of Nahum the Elkoshaite" (Nahum 1:1). And this same prophet means in another expression the same thing that the previous ones called receiving the Spirit a “burden.” Thus they spoke, being overwhelmed (λαμβαυόμευοι) by the Spirit, and so he called the action of grace. That is why Paul uses the expression “apostleship” everywhere at the beginning of his epistles; what the prophets meant by the expression: “vision, word, burden, verb,” he means by the expression: “apostleship.” Just as the one who speaks the vision and word of God does not speak his own, so the one who calls himself an apostle does not teach his own teaching, but that which the Sender commanded him. The dignity of an apostle (messenger) is not to add anything from himself. That is why Christ said: “And do not call anyone on earth your father... for you have only one Teacher – Christ” (Matthew 23:9-10), showing that the beginning of all our dogmas comes from above, from the heavenly Master, although people serve to teach them. "Even as I see Isaiah". How the prophets see what they see, we cannot say, because it is impossible to explain in words the method of their vision; only those who have learned from experience know this clearly. If often no one can explain in words the actions of nature and passionate states of the soul, much less the mode of action of the Spirit. However, if it is permissible to make inaccurate comparisons - not in order to clearly present the matter, but only to depict a similarity - it seems to me that the same thing happened to the prophets, as if clean water, having received the sun's rays, became enlightened. So the souls of the prophets, having been purified in advance by their own virtue, accept the gift of the Spirit and, imbued with this light, receive a vision of the future. "Son of Amos". Why does he mention his father? Either to distinguish him from others of the same name, or to teach that the insignificance of the father does not in the least darken the virtue of the son, and nobility does not consist in coming from noble parents, but in being great oneself. So this prophet, descended from an ignorant father, became more famous than anyone else, shining with the superiority of his own virtue. “Even the sight of Judea and Jerusalem.” 2. Why didn’t he mention both places separately? Because their punishments were separate and at different times, since God wisely arranged that not everyone should perish suddenly, but slowly and little by little, so that through the punishment of those taken into captivity, those remaining would become more prudent. If they did not use medicine as they should, then this is not the fault of the doctor, but of the patients. This is what He does always and in every generation; He does not punish everyone who sins together and equally, otherwise our entire race would have been exterminated long ago, but punishes some here, making the punishment in that life easier for them, and offering their contemporaries their greatest incentive to correction, and saves others who do not want to correct themselves, either by themselves or through such a dispensation, for the inevitable and terrible day of judgment. “To the kingdom of Uzziah... and Ahaz and Hezekiah, who was king in Judah.” He also usefully indicates the time of the prophecy, referring the inquisitive listener to the history of events. The prophecy becomes more understandable and clear when we learn under what circumstances and for what wounds the Jewish prophets prepared medicine. “Hear, O heavens, and give ear, O earth, for the Lord speaks” (Isa. 1:2). This introduction is filled with great anger. If his anger had not been very strong and inexpressible, he would not have left people and would not have turned his speech to the elements. However, he does this not only to show his anger, but to shame the people themselves who will listen with great force, showing that those gifted with reason are worse than the insensitive elements. This is what other prophets usually did. Therefore, the one sent to Jeroboam, leaving the king to whom he was sent, turned his speech to the altar (see 1 Kings 13: 1–2). And Jeremiah cried out to the land like this: “Oh, land, land, land!.. write down this man... as an ill-fated man” (Jer. 22:29–30). And another said: “Hear, O mountains... the solid foundations of the earth” (Mic. 6:2). "I gave birth to sons." The prophet points to the good deed he has done, which is not common to all people, consisting in the receipt of being, but special, consisting in adoption. God always precedes with His good deeds. Just as, at the creation of man, He honored the not yet created with power, saying: “Let us make man in Our image [and] likeness to Ours” (Gen. 1:26), and in the New Testament He showed even greater benefit, when He honored those who had not only done nothing (good), but even those who had committed countless evils, with “ban and rebirth” (Tit. 3:5), - so here you can see that He honored with adoption not only who have done nothing good, but even fallen. However, giving honor before labors, He does not deprive the rewards after labors, but even then bestows even greater rewards. "And exalted". With this one word he depicted everything that happened in Egypt, in the desert, in Palestine. God, due to the abundance of His benefits, usually does not stop at a detailed calculation of events. Tia rejected me. They have transgressed, he says, they have forsaken my law and my commandments. “An ox knows his owner, and a donkey his master’s manger” (Isaiah 1:3). Comparisons strengthen the accusation, especially when they are borrowed from unequal objects, as Christ says: “The Ninevites will rise up in judgment with this generation and condemn it”; and again: “The Queen of the South will rise up in judgment with this generation and condemn it, for she came from the ends of the earth to listen to the wisdom of Solomon” (Matthew 12:41–42). And Jeremiah also says: “go to the islands of Chittim and see, and send to Kedar 5 and scout diligently, and consider whether any people have changed their gods... but My people have exchanged their glory for something that does not help” (Jer. 2:10-11). The Prophet shows the simplicity of the provisions of the law, so that the measure that is required of people is easily fulfilled by dumb animals, and even by the most senseless of the dumb. But, someone will say, animals have this knowledge by nature. And we can do what they do by nature at will. “The ox knows its owner.” He denounces them not only with the advantage of the gift, but also with the excessiveness of their wickedness he strengthens the conviction. As above he called on the elements to expose them, so now he compares them not with people, but with dumb animals, and moreover, with the most senseless ones, and shows that they are worse than these animals. 3. This is what Jeremiah does, pointing to “turtle doves” and “swallows” (Jer. 8:7), and Solomon, who sends those who spend a lazy life either to an ant or to a bee (see Prov. 6:6; Sir. 11:3). “Israel does not know me.” Extreme wickedness, when even those who were close and awarded so many honors, everyone suddenly turned away to wickedness. He did not say: “Jacob,” but: “Israel,” in order to more clearly show the ingratitude of his descendants. He acquired the blessing expressed by this name by the virtue of his soul, and they betrayed him with their wickedness. “And my people did not understand me”; “Alas, a sinful people.” It is the custom of the prophets to mourn the sick without healing. This is what Jeremiah does in many places; so does Christ when he says: “Woe to you, Chorazin! Woe to you, Bethsaida!” (Matthew 11:21), because this is also a type of instruction. Those who were not enlightened by the teaching were often corrected by lamentation. "People are full of sins." The accusation is further strengthened by the indication that they are all extremely sinful. "The Evil Seed". It is not their origin that condemns them, but shows that they are vicious from the very first age. Like John, exclaiming: “serpents, brood of vipers!” , does not dishonor their nature, otherwise he would not have said: “Create fruit worthy of repentance” (Matthew 3:7-8), if they were such by nature and from birth, so the prophet here, saying: “the evil seed,” does not condemn their birth. "Sons of iniquity". He did not say: “criminal,” but: “lawless,” being in a state no better than those who never received the law. It also shows the disagreement of their will (with the law). “You have abandoned the Lord and become angry.” I said this for clarity: the name of God was enough for conviction, just as Jeremiah condemns when he says that they retreated from Him and clung to demons (see Jer. 5:7) 6. "The Holy One of Israel". And this increases their guilt that He, being the Lord of all, was especially known to them then. “We turned 7 back. What else should we hit you with, those who continue their stubbornness?” ("turn back from the tree. Why are you still wounded, since you add iniquity?") (Is. 1:4-5). The greatest wickedness is when even punishment does not make one better. However, punishment is also a form of benefit. They could not say that God only honored and benefited them, and left those who had sinned, but He attracted them with honors, and admonished them with fear of punishment, and, however, with both, they remained incurably sick. He used all types of healing, cutting and cauterizing; but the pain did not subside, and this especially serves as a sign of an incurable disease, when they cannot even take medicine. “The whole head is full of ulcers, and the whole heart is withered. From the sole of the foot to the crown of the head there is no healthy place for him: ulcers, spots, festering wounds" ("Every head is in sickness, and every heart is in sorrow. From the feet even to the head there is no wholeness in it: neither a scab, nor a sore, nor a burning wound") (Is. 1: 5-6). 8 Then he speaks of punishments and torments, because this is no less a form of benefit and honor shown to them. I, he says, punished them all and subjected them to grief. If every chapter is a disease, then how come there is neither a scab nor an ulcer? A scab is then a real scab when the other parts of the body are healthy; and when the whole body is ulcerated, then the wound will no longer seem like a wound. This is what he wants to express, i.e. that the whole body is ulcerated, not so that one part is healthy and the other is wounded, but everything is on fire, everything is one wound. “There is no patch to apply.” This is more difficult than before, because it is not as difficult to be sick as when you are ill and not be able to take medicine, and especially when there is such a Doctor. Uncleansed and unbound and not softened with oil. "Below the elea, below the obligation". To put it more strongly, he continues figurative speech, and this is the superiority of figurative speech. “Your land is desolate” (Isa. 1:7). He does not describe this as something that has already happened, but predicts it as the future. Prophets usually do this, frightening the listener and at the same time showing the power of their truth. Just as the past is impossible not to happen, so the future announced by the prophets is impossible not to happen, unless the people who are threatened with punishment repent. “Your cities are burned with fire.” God did not completely destroy them, but left them standing as remnants from the barbaric burning, which could have more deeply touched those who looked at them. “Your fields are being eaten up by others in your sight; everything is desolate, as if it had been devastated by strangers” (“strangers devour your country before you, and it is desolate from strangers”) (Isaiah 1:7). The misfortune is even worse when people are spectators of their own disasters, and not just hear about them. “And the daughter of Zion remained like a tent in a vineyard, like a hut in a vegetable garden” (“The daughter of Zion will be left like a tent in a vineyard, and like a vegetable storehouse in a garden”) (Is. 1:8). 4. Comparisons, especially those used in Scripture, greatly contribute to strengthening speech. And the prophet calls Jerusalem the daughter of Zion, because it lies near this mountain. “Like a tent in a vineyard, like a hut in a vegetable garden.” When the fruits are stolen and the farmers are taken away, then the buildings of the city are no longer needed. "Like a city under siege". This is a hint of their weakness and helplessness. When there is no helper, then it is necessary to lock yourself, expecting protection only from the walls. “If the Lord of hosts had not left us a small remnant, we would have been like Sodom, we would have become like Gomorrah” (Is. 1:9). It is always the custom of the prophets to predict not only those disasters that sinners are about to suffer, but also those that they deserve to suffer, so that during the punishment itself they give great gratitude to God, experiencing a punishment that is not corresponding to their sins, but much less. So here he says that their sins deserved not these numbered disasters, but the complete extermination and complete destruction of their entire family, as happened with the Sodomites; but God’s love for mankind did not allow this to happen, but sent a punishment that was much less sinful. Since there is great similarity between the Old and New Testaments, Paul rightly cited these words and spoke even more decisively than the prophet (see Rom. 9:28–29). In fact, just as at that time, if it were not for the great mercy of God, everyone would have been destroyed, so at the time of the coming of Christ, if grace had not appeared, everyone would have suffered more severely than those. But God left us “this I” - to understand those who escaped captivity. “Hear the word of the Lord, O princes of Sodom; Hearken unto the law of our God 9, O people of Gomorrah!” (Isa.1:10). Having said that they were worthy of the punishment of the Sodomites, the prophet shows that they dared to commit the deeds of the Sodomites; That’s why he calls them by their common name. Otherwise such an expression would be inappropriate. And that he really is now speaking not to the Sodomites, but to the Jews, calling them by their common name, this is proven by the following words, where he mentions sacrifices, offerings and other sacred services established by law, of which the Sodomites had no trace. “The law of our God,” he says this for reproof. “Why do I need the multitude of your sacrifices? says the Lord. I am full of burnt offerings of rams and the fat of fattened cattle, and I do not want the blood of bulls and lambs and goats" ("... I have burnt offerings of rams and the fat of lambs, and I do not want the blood of young men and goats") (Is. 1:11). Psalm forty-nine is entirely similar to this place and is composed, although from different expressions, but from the same thoughts. The words of the psalm: “He calls on heaven and earth from above to judge His people” (Ps. 49:4) are similar to the words: “Hear, O heaven, and teach, O earth, what the Lord has spoken”; and what follows is similar. As David says: “It is not because of your sacrifices that I will rebuke you; Your burnt offerings are always before Me" ("It is not because of your sacrifices that I will reprove you, but your burnt offerings are before Me."). (Ps. 49:8), so Isaiah says: “Why do I need the multitude of your sacrifices? says the Lord." And David also says: “I will not accept bulls from your house, nor goats from your flocks” (Ps. 49:9); and Isaiah: “I do not want burnt offerings of rams and the fat of fattened cattle, and the blood of bulls and lambs and goats” (“I have burnt offerings of rams and the fat of lambs, and the blood of young men and goats”). Since they, often hearing accusations of a lack of other virtues, referred as the greatest justification to the sacrifices that they often made, it was right that both the prophets, or - better - all the prophets, rejected such a justification. From this it is clear that the sacrifices were not established for themselves, but so that they would serve as a guide to another subsequent life. But since the Jews, neglecting what was essential, occupied themselves with them, God says that He does not accept them. “When you come to appear before Me” (“Come and appear before Me”) (Is. 1:12), - if, he says, you come to the church. “Who took this delight from your hands?” Meanwhile, a whole book called Leviticus consists of regulations on sacrifices; and in Deuteronomy and in many other places there are many laws concerning them. How does he say: “Who took this delight from your hands?” He says so that you know that God did not have a special desire to establish, but from the weakness of the Jews the laws on sacrifices originated. Just as God did not want a wife to be released, once united with her husband, but in order to prevent greater evils, namely, so that when divorce was prohibited, they would not kill hated wives inside houses, He allowed a lesser evil, so here, too, wanting to prevent sacrifices to demons, He allowed what he did not want in order to achieve what he wanted. The prophet Amos expressed the same thing when he said: “Have you offered Me sacrifices and grain gifts... for forty years?.. 10 says the Lord” (Amos 5:25, 27). And Jeremiah says: “For to your fathers I... gave no... commandment” (cf. Jer. 7:22) 11. 5. Since demons were served in this way, God, wishing that this would not become a reason for destruction for the weakest, constantly speaks about this through all the prophets. The demons were indignant when sacrifices were not made to them, and constantly insistently demanded smoke and stench for themselves, and said: “We received this gift by lot” 12. But God did not demand them at the beginning, and when He established them, He showed that He did not allow them according to His will, as can be seen not only from here, but also from the fact that He soon canceled them, and when they were offered, He did not accept, and in general showed in every possible way that such a method of serving is much lower than His greatness. So now He says: I endured this for you, but I did not need it myself. “Don’t bother walking around my yard.” Here he either predicts captivity, or forbids them to do so, because they did not come with a pious frame of mind. “Bear no more vain gifts” (“And if you bring Mi sevendal, it will be in vain”) (Is. 1:13). Of the commandments, some were given on their own, while others were given for something else; for example, to know God, not to kill, not to commit adultery, and the like, was commanded for the sake of the benefit that comes from this; and to make sacrifices, burn incense, keep the Sabbath, and the like, was commanded not so that it could only be done in itself, but so that through doing this people would deviate from serving demons. But since the Jews performed sacrifices, but did not receive any benefit from them, but were still attached to demons, God rightly rejects the sacrifices themselves. So that tree is rightly cut down, which has leaves and branches, but does not bear fruit, because the farmer takes every care of the plant, not for the bark and trunk, but for the production of fruit. “Smoking is disgusting to Me” (“censer is an abomination to Me”). Do you see that He did not rejoice at the quality of what was offered, but tested the disposition of those who brought it? That is why He called the smoke and stench from Noah’s sacrifice a “pleasant aroma” (Gen. 8:21), and their incense an abomination. He requires, as I said, not the substance of the gifts, but the disposition of those who bring them. “Your new moons and your festivals” (Isa. 1:14). It should be noted that He does not reject anything necessary, but what Christ also abolished when he came to earth. That is why Paul, who used this word more decisively when he fought against the Jews, supposing not only this, but also something else, more than this, said that those who do not show anything (good) from within do not receive any benefit from without. “Behold, 13 you,” he said, “are called a Jew, and you reassure yourself with the law, and you boast in God, and you know His will, and you understand the best, learning from the law.” And again: “Circumcision is beneficial if you keep the law; and if you are a transgressor of the law, then your circumcision has become uncircumcision” (Rom. 2:17–18, 25). Those, he says, to whom the law was entrusted received no benefit from the fact that the law was entrusted to them, because they did not believe. David also expresses this in a different way when he says: “But God says to the sinner: “Why do you preach My statutes?”” (Psalm 49:16). Since they were overly proud of hearing the law, although they did not fulfill it, Paul reproached them for such vanity, saying: “How is it that when you teach another, you do not teach yourself? While preaching not to steal, are you stealing?” (Rom. 2:21–22). In a similar way, David says: “When you see a thief, you meet with him, and you associate with adulterers 14” (Psalm 49:18). “I will not tolerate a great day.” He talks about Pentecost, the Feast of Tabernacles, Passover and other holidays. “Fasting and idleness 15 and my soul hates your holidays.” He speaks to them in a humanoid manner. “Byste Mi in satiety”: in satiety, in disgust. This serves as proof of His indescribable long-suffering, that He often tolerated those who sinned and did not punish them first, as the sinners themselves, by the extreme of their wickedness, called Him to it. “To whom I will not endure your sins”: I will endure no more. This is similar to what David said: “You did this, and I was silent” (Ps. 49:21). “And when you stretch out your hands, I will hide My eyes from you; and when you multiply your prayers, I do not hear” 16 (Isa. 1:15). From this it is clear that there is no benefit from prayer, even a long one, if the one praying remains in sins. There is nothing equal to virtue and prayer through works. “Your hands are full of blood,” i.e. murderous; but he did not say: murderous, but: “full of blood,” expressing that they made sin an occupation, and always an intensified occupation. 6. And it is a matter of God’s goodness that, while threatening, He justifies himself and gives reasons why He does not accept their prayers. “Wash yourselves, make yourselves clean” (Isaiah 1:16). Why does He, having said: “to whom I will not bear your sins,” give advice, and, having shown that they are incurably sick, speak about correction? God usually does this: he threatens with the deprivation of salvation in order to increase fear, and does not stop there in order to give good hopes, and thus lead to repentance. Everyone can see this everywhere. This is what He did to the Ninevites, not in words, but in deeds. Without promising them anything good in words, but presenting only punishment as a threat. He stopped His anger as soon as all these foreigners showed their due. So again David says in the psalm; I have already said that this psalm is completely similar to the beginning (of the book of Isaiah). Just as Isaiah, after the threats, says: “Wash yourselves, make yourselves clean,” so David, after the words: “I will expose you and bring [your sins] before your eyes,” adds: “Whoever sacrifices praise honors Me, and whoever watches his way, to him I will show 17 I the salvation of God” (Psalm 49:21, 23), calling “praise” through deeds and confession. Him. And so that when they hear the words: “Wash yourself, be clean,” they do not understand ordinary cleansing, the prophet continues: “Remove your evil deeds from before My eyes; stop doing evil." Shows the ease of virtue and free will, since it was up to them to correct themselves. “Learn to do good” (Isaiah 1:17). Thus, due to great wickedness, they even lost the knowledge of virtue. So the prophet David says: “Come, children, listen to me: I will teach you the fear of the Lord” (Psalm 33:12). This knowledge is higher than all knowledge and is worthy of greater effort the more it encounters obstacles - from the violent attraction of nature, from laziness of the will, from the machinations of demons, from many deeds. So Baruch says: “This is our God; no one will be imputed to Him. You will invent every way of cunning” (Bar. 3:36–37). “Seek the truth” (“seek justice”), i.e. protecting the offended, which requires a lot of work and courage of the soul; That’s why he said: “seek.” Much darkens the truth - gifts, ignorance, love of power, shame, fear, and partiality; That is why great vigilance is needed. "Save the Oppressed". This is more important than the previous one; here not only a right judgment is required, but also bringing the matter to an end. “Defend the orphan, stand up for the widow.” God cares a lot so that no one suffers evil, and even more so when someone, being exposed to evil, also suffers another misfortune. Widowhood and orphanhood are unbearable in themselves; but if, moreover, others offend these unfortunates, then it’s a double shipwreck. “Then come and let us reason together, says the Lord” (Is. 1:18). It should be noted that everywhere among the prophets God does not demand anything more than the protection of the offended. So in another place, as in Micah, when the Jews say: “Shall I give him my firstborn for my transgression, and the fruit of my womb for the sin of my soul?” He adds: “Oh, man! It has been told to you what is good and what the Lord requires of you: to act justly, to love mercy and to walk humbly with your God” (Mic. 6:7-8). Likewise, the prophet David says: “I will sing mercy and judgment; To you, O Lord, I will sing” (Ps. 100:1). "And come". He presented excuses in advance, then calls for trial; He taught in advance how they could get rid of the charges, and then demands an account, so as not to condemn them, who do not have a defense. “And we will be exhausted,” he says, we will go to court. In judging, He is both a defender and a doctor. Further, wanting to show that even though we have done great deeds, we still need His love for mankind to get rid of sins, he says: “Though your sins be as scarlet, they will be white as snow”; takes completely opposite properties and promises to change one of them to the opposite. “Though they be red as crimson, they will be white as wool.” The power of patronage for widows is great if it not only frees a soul, so defiled that it is as if covered with the paint of wickedness, from evil, but also makes it so bright. “If you are willing and obedient, you will eat the good things of the earth; But if you deny and persist, the sword will devour you: for the mouth of the Lord speaks” (Is. 1:19, 20). Since for coarser people what is desired and pleasant is not so much deliverance from sins as the enjoyment of the blessings revered in this life, He promises them these blessings at the same time, because the latter depends on the former. 7. Moreover, showing the ease of virtue, he believes it depends only on desire. And then, so as not to give a reason for carelessness by mentioning blessings, he concludes his speech with a terrible threat and convinces of its certainty by the power of the One who spoke it. “How the faithful city became a harlot!..” (“What a harlot became the faithful city Zion?..”) (Is. 1:21). This question signifies the grief of the speaker, the great insensitivity of the Jews, and the unexpectedness of the event. So Paul speaks with bewilderment about the Galatians: “I am amazed that you... are so quickly transferred” (Gal. 1:6). This is a type of reproof and suggestion calling for virtue. Expressed surprise and the addition of praise to the reproach makes the reproach more severe, because we do not so much blame those who are not distinguished in anything and lead a low life, but rather those who first turned out to be zealous (in virtue), and then indulged in vices. By calling him here a “harlot,” the prophet did not mean bodily depravity, but ingratitude to God, which is worse than fornication. There man is humiliated, but here God is neglected. This name is used by both he and all other prophets, because God was pleased to be revered for this family as a husband, expressing inexpressible love for him; That’s why they often speak as if about husband and wife, not in order to degrade speech to crude human deeds, but in order to guide listeners to the knowledge of God’s love by comparison with ordinary objects, and at the same time touch them with a shameful name. “Faithful”, i.e. pious, full of every virtue; and from this it is clear that by fornication he does not mean bodily depravity; otherwise he would have said: “a chaste city,” as opposed to “a harlot”; and now, wanting to show that by fornication he means wickedness, in contrast to it he puts “faith.” “Full of judgment”, i.e. full of truth. Again, the greatest accusation: they not only completely indulged in wickedness, but also completely abandoned virtue, suddenly rejecting all the wealth of goods and falling into the extreme abyss of evils. “Truth dwelt in her”: it was installed, he says, dwelt, i.e. was planted, rooted, and diligently implemented by all citizens. He continues the previous praises, on the one hand, in order to strengthen the reproof for the change, and on the other hand, to give good hopes and show that it is easy for them to correct themselves again. “Now... murderers,” i.e. murderers. “Your silver has become dross” (Is. 1:22), i.e. counterfeit, incomplete, unclean. “Your wine is spoiled by water” (“your korchemtsy mix wine with water”). Since at first he did not depict their wickedness in particular types, but only said that they rejected the Lord, became an evil seed and sons of wickedness, which could seem more insight than accusation, here he calculates their very guilt in particular types, and first of all points out what constitutes the first, middle and last of the evils - love of money and greed in trade. However, some, not understanding the ineffable wisdom of God, take these words in a figurative sense. The great and exalted Isaiah, they say, would not have spoken of the trickery of the money changers and the corruption of the innkeepers, but “silver” here signifies the sayings of God and “wine” the teaching which they distorted by adding their own opinions. I do not blame this explanation either, but I say that another is more fair. To talk about such subjects is not only not unworthy of a prophet, but even very worthy of him and God’s love for mankind. And why talk a lot about this? When the Only Begotten Son of God came to earth, bringing with Him high teaching and wanting to plant angelic life, then He spoke a lot about measures and such subjects that seem even less important than this - about greetings, about sitting among others, about reclining in the first place. These apparently unimportant matters, when neglected, become great causes of sin. If this should be fulfilled in the New Testament, then it should have been even more so in the Old, when the listeners were more rude, and their whole lives were corrected the more the more the people learned to move away from all injustice, not to deceive their neighbors in anything, and not to increase the poverty of those in need through harmful innocence. 8. From neglect of this, cities were often destroyed, rulers were overthrown from their thrones, and an irreconcilable war took place; and on the contrary, when this was observed, there was great peace, prosperity and security, leading to virtue. “Your princes do not submit” (Isaiah 1:23). This is a sign of the greatest disease and corruption, when doctors themselves intensify the disease. Leaders must restrain the disorderly actions of the people, dispose them to fulfill their duty, make them obedient to the law; if they themselves are the first to break the laws, then how can they be teachers of others? The expression: “they do not submit” means they do not obey the law, they do not keep the commandments, just as Paul, in reproach, says: “How is it that while you teach another, you do not teach yourself?” (Rom. 2:21). When the root is corrupted, then what good can be expected from the branches? "Communities of Tatem". Even more important is the guilt when they not only do not stop crimes, but try to do the opposite, not only do not pursue thieves, but also assist them, doing evil that is completely opposite to the virtue of the boss. "Lovingly gifts". Another important type of love of money, which has a plausible basis, but under the pretext of favor means extreme self-interest. “Persecuting retribution”: they are vindictive in relation to their enemies, vindictive in relation to those who offended them, which constitutes the greatest type of malice. Therefore, not only in the New, but also in the Old Testament, he is condemned with great force. “And malice,” says the prophet, “do not remember evil against one another 18 in your hearts” (“Let every man not remember his brother in his hearts”) (Zechariah 7:10). The people must be clean from this evil, and even more so the boss, who in drawing up the sentence for the defendants must be free from hostility, so that the pier does not become a pitfall for them. “Sirim who do not judge”, i.e. not patronizing, so that they get their fair share. “And those who do not pay attention to the judgment of widows.” It should be noted that not only doing evil, but also not doing good is considered a vice. So in the New Testament, those who did not feed the hungry, not because they stole what belonged to others, but because they did not distribute theirs to the needy, are sent into the fire of Gehenna in a similar way, and these are condemned here not because they indulge in greed and abuse power, but also because they do not give help to the needy. “For this reason the Sovereign Lord of Hosts, the ruler of Israel, says this,” i.e. people 19 (Isaiah 1:24). It was not in vain that the prophet added: “ruler,” but wanting to remind the Jews of the benefits they received beyond their expectations and of the grave punishments they suffered. Since they, having sinned many and often and taking advantage of God’s great forbearance, indulged in carelessness, he wants to show that God can punish when He wants, and has no need for either circumstances or time, but everything is close and ready with Him. “Woe to the mighty in Israel: for my wrath against my enemies will not cease.” 20 What could be more miserable than those who have God as their enemy? “It will not cease,” He says, not in order to lead them to despair, but in order to, by intensifying their fear, call them to repentance. More terrible than these words: “rage will not cease” are the following words: “against my enemies.” Nothing angers God more than injustice to the poor. “Woe to the mighty,” He says, condemning not just force, but force used for evil; and by strength here he means not physical strength, but power that appears from a combination of circumstances. “And I will execute judgment on my enemies”: I will punish my enemies. He calls his enemies those who, by their insolence, are hostile to the poor; and he says this in order to show you the meaning of injustice. “And I will turn My hand upon you and... I will cleanse the dross from you” (“And I will bring My hand upon you and burn you 21 pure”) (Is. 1:25). So that you understand that whatever the wrath of God and punishment, they serve not for evil and not for revenge only, but also so that those punished themselves become better, He says: “And ... I will cleanse the impurity from you” (and I will kindle you into purity). Therefore, it is not when we are punished that we need to grieve, but when we sin; the latter produces impurity, and the former purification. What does it mean: “in purity”? So that not a trace of uncleanness remains in you. What fire is to gold, so is punishment to the careless. “I will destroy those who disobey, and I will take away all the wicked from you, and I will humble all the proud.” Those, he says, who are incurably sick and are not tamed even by punishments, will perish. What is the use of their lives if they harm themselves and others during their lifetime? And those who can improve from their punishment will remain. Here it seems to me that he is hinting at captivity. “And I will again appoint for you judges, as before, and counselors, as at the beginning” (Is. 1:26). 9. Here he talks about returning from captivity. After the extermination of the incurably sick, after the correction of those capable of repentance, he promptly applies the rest of the type of healing - the primacy of good leaders and the company of good advisers, so that, by healing the body with medicines and with excellent doctors, parts of the city will come to prosperity in all respects. Indeed, an important type of benefit is to receive good bosses. “And from now on you will be called the city of righteousness, mother of the city, faithful Zion.” But we do not find where such a name is applied to the city of Jerusalem. What can you say to this? What he says here is about the name expressed by deeds. This will help us a lot when the Jews demand from us an explanation of the name of Emmanuel. If Isaiah said that Christ would be called by this name, and yet He is not called by this name anywhere, then we can tell them that the prophet named Him according to the significance of His works. The same is true here. “Zion will be saved by justice, and her converted sons by righteousness” (“By judgment, her captivity will be saved by alms”) (Is. 1:27). “With the court”, i.e. with vengeance, with punishment and torment of enemies. “With alms”, i.e. with great philanthropy. Here He promises them two greatest gifts: to punish those who took them into captivity and to bring them great prosperity; each of these gifts in itself can give the greatest pleasure, and when they both flock together, indescribable joy will occur. On the other hand, wanting to show that even after a long captivity they will be returned to their fatherland not because they suffered a worthy punishment and were cleansed of sins, but according to God’s love for mankind, he adds: “and with alms.” “But to all apostates and sinners is destruction” (Is. 1:28). This is the third type of good deed, which consists in the fact that there will not be a single seducer or deceiver, but the teachers of evil will be destroyed. “And those who forsake the Lord will die”: but the wicked, he says, will perish. “They will be ashamed for the oak groves that are so desirable to you” (“they will be ashamed beforehand over their idols, which they themselves desired”) (Is. 1:29). Some try to apply these words to the present time; but we, without arguing with them, will follow in order. This is what, he says, will happen during an enemy invasion. When foreigners invade the country, besiege the city, keep everyone in a net, as it were, and there will be no one to take revenge on them and dispel the cloud, because God has left this country, then of course the great shame of the worshipers of idols will be revealed. “Whosoever you will,” he says, i.e. which were carefully cared for. They will be ashamed of their own sculptures, “what they have done” 22. In the form of a story, he offers reproof, since, even before inflicting wounds on them, the very method of making idols was sufficient to shame them. Indeed, what could be more shameful than making some kind of god for yourself? “And you are put to shame because of the gardens which you have chosen for yourselves.” They not only worshiped idols, but also served the trees in the groves. “For you will be like an oak whose leaf has fallen” (Is. 1:30), i.e. either idols, or the inhabitants of the city themselves. And he cited this tree as an example, both because it grows especially in that country and is found in abundance, and because it blooms strongly and densely when it blooms, and is extremely ugly when it loses its leaves. “And like a garden in which there is no water.” Another comparison, clearer than the first, and confirming the truth of what was said in the first. Indeed, there is nothing more pleasant than a blooming garden, and nothing more unpleasant than a devastated garden. Both happened to this capital. She was always beautiful and brilliant, distinguished by countless beauties, and became worse and more disgusting than everyone else, suddenly losing such a wealth of beauty. “And the mighty will be rags” (“And their strength will be like a stalk of heaps”) (Is. 1:31). The previous comparisons are taken to show ugliness, and this is weakness; they are all very understandable and contain a very clear and expressive meaning. “Like the stem of a heap”, i.e. weak. “And their deeds are like sparks of fire.” Here he shows that evil is within them, that they caused captivity to themselves and ignited the furnace. Just as falling sparks produce fire, so their combined sins kindled the wrath of God. “And they will burn together, and no one will put it out” (“and the wicked and sinners will be burned together, and there will be no quencher”). Again He threatens them with the deprivation of salvation for the same reason, not so that they despair, but so that, having aroused living fear in themselves, they leave their great carelessness; Moreover, he points here to something else, to his irresistible power, to the fact that when He punishes and takes revenge, then no one can resist and stop the disaster. St. I. Zl. reads here: άλλά μήν έγώ έυεπλήσθην ίσχύος according to Heb. m.t. But in the Alexandrian text it reads here: έάν μή έμπλήσω έγώ ίσχύν, why c. glory: “Unless I fill myself with strength.” In ts.-sl. transl.: “and pour it into Kidar and look diligently and see if” and so on. Ts.-slav.: “Leave your sons in sha, and swear by those who are not gods.” Literally: “turn away sha” (άπηλλοτριώθησαν). Due to the replacement of sl. text further there is a disagreement in the text St. I. Zl. reads here: Θεοΰ ήμών “Our God”, as read in some copies of the Greek text, e.g. in the Complutensian polyglot and in Grabe's edition of the Alexandrian text. But in the alex codex. and vatic. ήμών it is not readable why in the Church Glory: “the law of God unto him.” St. I. Zlat. leaves the word "in the desert" (έ ν τή έρήμ ω). St. I. Zlat. conveys the general meaning of Jer. 7:21–23. St. I. Zl. at the beginning of the 17th century. read έί δέ “even if”, as Griesbach and his following critics of the New Testament text read (Lachmann, Tischendorf, Scholz and some others). But others read ίδε "Ce". Ts.-Slavic translation, according to the Aldin edition and the Complutensian polyglot: “and with the adulterer” (κ αί μετά μοιχού). St. I. Zlat. leaves x αί τάς νουμηνιας ύμών “and the new moon of yours.” St. I. Zlat. leaves the last word ύμών “you”. In Greek SP. αύτ ω , why ts.-slav. "him" St. John. Zlat. reads: μνησι x α x είτε, as it stands in some. sp. Greek t. (cf. ald. ed., klmplut. pol., etc.), and not μνησι x α x είτω, as in al., vat. cd. (cf. Ts.-Slav. “remember”). There are no words in Slavic: “ruler of Israel” (ό δυνάστης τοΰ Ισραήλ). Reading St. I. Zl. has no analogy in Greek. SP., but in Euro. language it corresponds to abir Israelrussk. trans.: “Strong Israel” (cf. Peshito: Aschino Isroil). St. I. Zl., according to some. Greek sp. (cf. Hebrew m.t. and Peshito), reads here μου, which is not in either al. or vat. code. St. I. Zl., according to Alec. code. and many more Greek sp., reads here σε “tya”, which is not in wat. code. (cf. Ts.-Slav. trans.). Καί αίσχυνθήσονται επί τοίς γλυπτοίς αύτών, έφ᾿ οίς έποίήσαν. These words are not found either in al or wat. code., and therefore they are not translated into ts.-slav. But in some Greek sp. the word γλυπτοίς “sculpted” replaces the word below ήποις “gardens”. You might be interested in: