Commentary on the prophet Isaiah

“Interpretation of the Prophet Isaiah” (64 chapters) written around 381-386. and is probably the earliest exegetical work of St. John Chrysostom. In the preface, the saint speaks of the superiority of the prophet Isaiah, notes his great compassion, bold speech and great clarity of prophecies about Christ. The essay covers, in particular, the following topics: 1. The inspiration of Holy Scripture. All biblical books are of divine origin. The prophets did not say anything “on their own,” but at the inspiration of the Holy Spirit, accurately conveying the words of God (Chapter 1). The prophet Isaiah, like other Old Testament prophets, used his prudence and wisdom to convey the Divine thought to his readers in the necessary form (Chapter 5). 2. Biblical exegesis. St. John believed that, first of all, one should adhere to the historical interpretation of biblical texts as more accurate (Chapters 1.6). The saint also uses an allegorical interpretation, which reduces it to a representative one. Thus, the words of the prophet Isaiah about Christ as a lamb led to the slaughter (Is. 53:7) (Chapter 53) indicate the sacrifice of Christ on the cross. According to St. John, the Holy Spirit in the Old Testament, under various names, hid the prophecies about Christ and the Church. For example, Jacob, in his blessing of Judah (Gen. 49:8-12), hid the prophecy about Christ under the “name of son” (Chapter 2). The saint explains to the listeners that what was said should not be taken literally, but one should see in it one or another literary device. Thus, explaining the words of the prophet: “How the faithful capital, full of justice, became a harlot!” (Is. 1:21), he says: “By calling him here a “harlot,” the prophet did not mean bodily depravity, but ingratitude to God, which is worse than fornication” (Chapter 1). St. John explained many of the non-literal figurative expressions of Holy Scripture with the theory of “Divine condescension,” that is, God’s adaptation of His revelation to the peculiarities of human life and language: “by condescension God revealed Himself to the prophets, now in one way, now in another, taking forms corresponding to different times” (Chapter 6). 3. The incomprehensibility of the essence of God and divine energies. St. John Chrysostom often emphasizes that God is incomprehensible not only to people, but also to angelic forces (Chapter 6). It is impossible for a person to know the incorporeal and boundless essence of God, but one can only feel the presence of its energy (Chapter 4). 4. Eschatology. The future life of the righteous with Christ in the Kingdom of Heaven St. John Chrysostom represented it as endless bliss and communion with God. The saints will enjoy unceasing contemplation of God Himself. However, it will be impossible for them, like for the angels, to know Him in essence (Chapter 6). *The title of the work in Greek is ῾Ερμηνεία εἰς τὸν προφήτην ῾Ησαΐαν. *The title of the work in Latin is In Isaiam. Contents Chapter 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 The superiority of the prophet Isaiah can be seen very clearly from his book itself, but this is perfectly demonstrated by the Apostle Paul, who knew his virtues better than anyone and spoke with the Holy Spirit. Explaining the bold speech of the prophet, the unservile way of thinking, the high mind and the great clarity of the prophecy about Christ, he expressed it all in one word: “And Isaiah boldly says: Those who did not seek Me have found Me; I have revealed myself to those who did not ask about Me” (Rom. 10:20). Great is also the compassion of this prophet. He not only rebelled against popular madness and with great courage, free speech and lofty thoughts announced to the Jews the sorrowful circumstances that threatened them, but amid these circumstances he himself grieved and lamented no less than those subjected to them and wept more bitterly than those oppressed by them. Such were usually, one might say, all the prophets and saints: their disposition towards those led by them surpassed the love of their fathers and far exceeded the power of nature. Indeed, no one has ever burned with such love for their children as they died for those they led, grieved, cried, prayed to God for the suffering, went with them to share their misfortunes, did and endured everything in order to save them from the wrath on high and from oppressive circumstances. No one can be as capable of accepting power as a wise and compassionate soul. That is why God elevated the great Moses to the throne of the people’s leadership, because even before his deeds he showed his love for the people and then said: “forgive them their sin”: then “blot me out of Your book, in which You wrote” 1 (Ex. 32:32). And this same prophet, seeing their destruction, said: “Leave me alone, I will cry bitterly; do not try to console me for the ruin of the daughter of my people” (Isa. 22:4). Jeremiah composed a lengthy lament for the destruction of the city. Ezekiel even went into captivity with them, considering it easier for himself to be in a foreign country than in his own, finding the greatest consolation in the misfortune of being with the suffering and correcting the affairs of others. Daniel, for the sake of their return from captivity, remained twenty or more days without bread and with all zeal prayed to God to free them from bitter slavery (Dan. 10:2-3). And each of the saints shines with this virtue. So David, seeing the wrath of God being sent, threatening the people, asked to direct the blow to himself and said: behold, “I have sinned, I ... acted lawlessly; and these sheep, what did they do? let your hand turn against me and against my father’s house” (2 Samuel 24:17) 2. And Patriarch Abraham, being far from disasters and having no participation in the misfortunes that threatened the Sodomites, asked and prayed to God as if he were among the very disasters, and would not have retreated in his intercession in order to avert the terrible burning, if God, leaving him, had not departed (Gen. 18:33). And the saints of the new covenant showed even greater virtue, as having received great grace and being attached to great deeds. That is why Peter, hearing the words of Christ that it is very difficult for the rich to ascend to heaven, grieved, trembled and asked: “Who can be saved” (Luke 18:26)? - although he had bold hope regarding his circumstances. They looked not at their position, but cared about the universe. And Paul shows us this in all his letters; preferring the vision of Christ even to the salvation of people, he said this: “to be with Christ, because this is incomparably better: 3 but to remain in the flesh is more necessary for you” (Phil. 1:23–24). This same character is preserved for us by this prophet, who, pronouncing the decrees of God with great boldness and forbidding sinners, continually and continually pleads with God, who is angry against them; You can especially see this at the end of his prophecy. Now we need to start with the introduction itself. έί μέν άφείς αύτοίς τήν άμαρτίαν, άφες. Ἐπεί κ ׳ αμέ ׳ εξάλειψον εκ τής βίβλον , but in the cl.-word: “If you forgive them their sin, forgive them: otherwise, blot me out of your book” (cf. Greek. vat. t. έξάλειψόν με έκ τής βίβλου σου ). In ts.-sl. Translation: “Behold, I am a sinner, I am a shepherd who has done evil, and what have you done to these sheep? let Thy hand be present today,” etc. In ts.-sl. transl.: “I have a desire to be resolved and to be with Christ, much better”, etc. You might be interested in: