Глава 2

1. “The word which came 23 in a vision to Isaiah the son of Amoz” (Isaiah 2:1). From this it is clear that the prophets did not pronounce all the prophecies suddenly, but, receiving inspiration at different times, proclaimed them in parts, which later, when collected together, made up a whole book. That's why he starts here like this. And not only from here does this become clear and understandable to us, but also from further words, where the prophet also means the time of prophecy, then adding: “In the year in which Nathan entered Azoth” 24 (Is. 20:1), then noting: “In the year of the death of King Uzziah I saw the Lord sitting on a throne, high and exalted” (Is. 6:1). The prophecies are collected together not like the epistles of Paul and the Gospels, but, as I said, at different times. That is why he begins the present “word” with a special preface, and not only because, but because the subject about which he intends to speak is very different from what was said before and more sublime than it. Here it is he who tells us about the calling of the pagans, about the opening of preaching, about the spread of knowledge throughout the universe, about the establishment of peace on earth. If, intending to talk about such dogmas, he mentions Judea and Jerusalem, this is not at all strange. His speech was a prophecy covered for the time being by the names given. So David, when he began to compose Psalm 71, inscribed it, “To Solomon,” 25 and then uttered visions that are much more important than the dignity of Solomon and even the nature of all people. After all, the words: “his name will be... forever; “As long as the sun remains... as long as the moon remains, his throne” 26 (Ps. 71:17, 5), and the like, of course, none of the most insane people will attribute to human nature. Jacob did the same when he predicted the same thing that Isaiah now intends to talk about, and even more than this, he, along with the calling of the pagans, predicted both the death (of Christ), and the resurrection, and about the time at which (Christ) was to come. And he stated all this not openly, but with the name of a dream, covering what he intended to say; so, for example, he apparently predicted what would happen to Judas, but, as subsequent events testify, he also predicted what Christ would do, since Judas was not the “hope of the tongues,” and it was not then that his tribe became famous when their (the Jews’) state “was impoverished,” but all this happened when Christ came. If the Jews shamelessly reject this law of prophecy, then from the sayings themselves (prophetic) it is very easy to expose them, if someone, having carefully opened the prophecies and examined every word with due attention, applies what was said to the events. And in order to stop their mouths more strongly, I will try to explain this with prophecies not about Christ, but about their patriarchs, and I will show that many prophecies, although they were spoken about the ancestors, were fulfilled among their descendants. I will state, as an example, one or two events, and then turn to my subject. So, when Jacob, calling Simeon and Levi, predicted what would happen to them, he said: “Simeon and Levi are brothers,” and reproaching them for the crime and unjust beating of the Shechemites, he continued: “I will divide them in Jacob and scatter them in Israel” (Gen. 49: 5–7). But everyone can see that this did not come true on Simeon and Levi, but on the tribes descended from them. The tribe of Levi was indeed scattered - a tenth of it belonged to each of the other tribes; The tribe of Simeon, which experienced almost the same fate, occupying space by lot outside all the tribes, did not receive, like all the others, a cumulative and concentrated inheritance (see Josh. 19:1–9; 1 Chron. 4:24–43). And Jacob himself, having received a blessing from his father, did not use any of them. His father predicted great prosperity and permanent dominion over Esau; but he lacked the necessities, ate as a mercenary, and was so far from dominating his brother that he even feared for his life, and having met him only once with great fear, he was glad that he could move away from him and save himself. What can I say to this? Is the prophecy false? It won't happen! But the custom of prophecy is often such that what happened to some people is predicted under others, and some names are used instead of others, as was the case with Canaan. We do not see that he was a slave to his brothers, but the curse pronounced on him did not remain unfulfilled, but was fulfilled on the Gibeonites, who came from Canaan. What was said in the form of a curse was a prophecy. 2. If so many and such examples show us that much of what is said is said about some, but comes true on others, and if the prophets use names in this way, then what is surprising if even now the prophet, citing the names of Judea and Jerusalem, foretells about the Church? Since he spoke to ungrateful people who killed prophets, burned books, destroyed altars, it was right for them to have a veil when reading the Old Testament, according to Blessed Paul (see 2 Cor. 3:14). Otherwise, they would have destroyed the books if they understood the power of the prophecy about Christ. If they were not ashamed of Him when He Himself was present, performed miracles and presented the most perfect evidence of His power, harmony and unanimity with the Father, and did not lag behind until they crucified Him, then they would hardly have spared those who spoke about Him, whom they were already constantly stoning. Therefore, the prophets, using their own names and names known to them, thus covered up the prophecies. And what is said here is not about Judea and Jerusalem, we will prove this in detail, paying attention to every word. “For in the last days the mountain of the Lord will be revealed” (Is. 2:2). Note the accuracy of the prophet; he not only announces events, but also indicates the time. What does Paul say in the words: “but when the fulness of the times had come” (“When the end of the times was come 27”) (Gal. 4:4), and in another place: “in the dispensation of the fulness of the times” (“in view of the fulfillment of the times”) (Eph. 1:10), the prophet also says: “in the last days.” “Mountain” he calls the Church and the invincibility of dogmas. Just as if countless troops attacked the mountains, drawing bows, throwing spears, bringing up siege weapons, they could not damage the mountains, but would retreat themselves, showing their own strength, so all those who fought against the Church did not shake it, but having lost their own strength, they were put to shame, at the very delivery of blows they found themselves powerless, at the very attack they fell into exhaustion, at the very action they experienced defeat from those suffering; This is the wondrous way of its victory, possible not for people, but only for God. What is amazing about the Church is not only that it won, but that it won in this way. Being persecuted, persecuted, tormented in countless ways, she not only did not decrease, but also increased, and her very patience amazed those who tried to cause her this suffering. This is the effect of a diamond in relation to iron: by the fact that it receives blows, it destroys the force of the striker; such is the trouble in relation to those who go against him: he does not become any weaker when he bloodies the feet of those who go against him (Acts 9:5). That is why the prophet called the Church a mountain. If the Jew does not allow a figurative meaning here, then let him be convicted by the prophet’s own words. The prophet himself said that wolves and lambs would graze together, that God would whistle at the flies and bees and bring a strong hand against the Jews, because they did not want to have the water of Siloam (see Isa. 7:18, 8:6, 11:6). If anyone were to take this literally, they would end up with a lot of incomprehensible things; but to those who receive what is signified by these expressions the train of thought must be represented in this way. What do these expressions mean? The names of wolves and lambs signify the morals of people - brutal and meek; flies - the shamelessness of the Egyptians; by the river - the swiftness of the enemy army; Siloam - the meekness and kindness of the king of Judah who was in charge at that time. None of the craziest people, of course, will contradict us on this. Therefore, just as the prophet meant this by other names, so he expressed the firmness of the Church, its steadfastness, height, invincibility by the name of a mountain. And another prophet compares those who hope in God to a mountain, meaning their invincibility. "Revealed". This no longer requires explanation. The events themselves, by their nature, proclaim the glory of the Church louder than a trumpet. The sun and the light that comes from it are not as brilliant as the deeds of the Church. "And the house of God is on the verge of the mountains". 3. How would a Jew interpret this? His church is not at the top of the mountains; and the power of the Church touches the very heavens. Just as a house located on the top of a mountain is visible to everyone, so, and even more than that, the Church has become glorious among all people. "And rise above the hills". With this, the prophet again expresses the same thing - something that never happened to the church, even when it was apparently in the best condition. And how can this be attributed to the church, when it was often disrespected by the Jews themselves and destroyed by the hands of foreigners? And the power of the Church, although it experienced attacks more cruel and more frequent than he, was never conquered by the hands of the attackers, but on the contrary, especially from enemies, became even higher and more glorious. Then there were hosts of martyrs, then the faces of confessors, then souls appeared stronger than iron and shone brighter than the stars themselves; their bodies were cut into pieces, but the soul was not defeated, but conquered and increased. Who has seen, who has heard, that killing brings a crown, that slaughter brings victory, that an army becomes more glorious when it is more likely to be killed by the enemy? “And all nations will flow to her” (“and all the nations will come to her”). Continuing his speech, the prophet becomes clearer, speaks more openly, expresses the prophecy more intelligibly, and stops the lips of the Jews more strongly. Even though they were very shameless, they cannot attribute this to their church. Pagans were forbidden and carefully forbidden to enter the temple. What am I saying: enter the church? And the law forbade the Jews themselves, with great threats, to mix with the pagans and subjected them to the greatest punishment for this. The Prophet Haggai composed his entire prophecy from the fact that he denounced, threatened, and demanded punishment for such unauthorized mixing through marriage. But ours is not like that; The Church, with all its generosity revealing its bowels, daily welcomes all the peoples of the universe with open arms. The first teachers of dogmas also received such a command from the Only Begotten, immediately hearing from Him the following words: “Go therefore and teach all nations” (“as you go, teach all languages”) (Matthew 28:19). Notice how the prophet points not only to the calling of the pagans, but also to their diligent obedience. He did not say: “they will be brought,” but: “they will come.” And another prophet, expressing this more clearly, said: “And they will no longer teach one another, brother to brother, and say: ‘Know the Lord,’ for all themselves will know Me, from the least of them to the greatest” (Jer. 31:34). For the Jews, the creation changed its properties, and there were constant threats, and incessant punishments, and continuous miracles, and the appearances of the prophets, and the fear of the lawgiver, and threatening wars and attacks by foreigners, and disasters allowed by God, and punishments sent down from heaven; but they remained “stiff-necked and uncircumcised,” as Stephen said (Acts 7:51), stubborn and inflexible; but for the pagans a simple word and one hearing was enough, and they all immediately flowed in. That’s why David, pointing to this, said: “People who did not know them worked for Me” and, surprised at their obedience, added: “They listened to Me with the ear of their ears” (Ps. 17:44-45). And Jacob, expressing the same thing more mysteriously, said: “He binds his donkey’s colt to the vine, and the son of his donkey to the vine of the best grape” (“you shall bind your lot to the vine and your donkey’s stallion to the vine”) (Gen. 49:11). Who has seen a foal tied to a “grape vine” (“Vinnichya”), standing near a vineyard, and not damaging the fruit? Between the dumb - never; and among people this happened with great precision. The Jews, being bound by countless bonds, “broke the yoke, broke the bonds,” as the prophet says (Jer. 5:5); and the pagans, not being forced by any necessity, willingly obeyed, like the “son of a donkey,” tied to the “vine of the grapes,” did not violate any of the commandments, but stood, showing great obedience. “And many nations will go and say: Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob” (Isa. 2:3). Look how they form ceremonies and celebrations, convince each other, and everyone becomes teachers - not one, not two, not three, but many flocking nations. They will come, he says, “many nations” and from different countries, something that the Jews never had. If some came to them, then only a few were proselytes, and with great difficulty, and they were never called nations, but strangers. “Strangers,” says the prophet, “will come to you and be your servants” (Is. 54:15). If the prophet continues his allegorical speech, calling the Church a mountain and the house of the God of Jacob, then do not be surprised at this. He, as I said before, opens and closes the prophecy; the first is done in order to give more intelligent people a way to understand what is said; and the second - in order to restrain the disorderly desire of the foolish; and everywhere he diversifies his speech. 4. If he said: “The God of Jacob,” then do not be embarrassed by this, beloved. And the Only Begotten Son of God was the God of Jacob. He gave the law and performed all the miracles among them. This can be clearly seen from the Old Testament, if the Jews do not attribute any importance to the new. So Jeremiah says: “I will make a new covenant with you, not like the covenant that I made with our fathers” (“I will make a new covenant with you, not according to the covenant that your fathers commanded 28”) (Jer. 31:31–32), expressing that the Son of God was the legislator of both laws. And that He freed the Jews from Egypt, the prophet adds about this: “on the day when He took them by the hand to lead them out of the land of Egypt” (“on the day that I took them by the hand, I brought them out of the land of Egypt”) (Jer. 31:32). If He brought them out, then He also performed all the miracles in Egypt and in the desert. “And tell us your way, and we will walk in it.” Do you see those who are looking for some other law? Scripture usually calls the commandments of God "the way." If he had spoken about the former covenant, he would not have said: “proclaim to us,” because that covenant was clear, understandable and known to everyone. And that we say this without lying, the very words (of the prophet) can convince even the extremely shameless. Having mentioned here only the path, he explains what kind of path he is talking about and sets out many of its distinguishing characteristics. Therefore he continues: “for out of Zion will go out the law, and the word of the Lord from Jerusalem” (“For out of Zion will go out the law, and the word of the Lord from Jerusalem”). Even the most shameless sons of Judah cannot open their mouths against this. And what is said here about the New Testament can be seen from the place, and from the time, and from the one who accepted the law, and from the very actions of accepting the law, and from everything in general. And firstly, from the place: “from Mount Zion.” The Law of Moses was given to their ancestors on Mount Sinai. How does it say here: “from Zion?” Not content with this, he added time. He did not say: “the law came out,” but “will come out,” which refers to the future tense and to a subject that has not yet happened. The Old Law had already been given many years before the prophet spoke; the law of the New Testament will be given many years later. That’s why he didn’t say: “come out,” but: “will come out,” i.e. subsequently. Then he again goes to the very place, saying: “and the word of the Lord is from Jerusalem.” Here he shows us with precision the distinctive feature of the New Testament. Indeed, Christ taught lofty and heavenly commandments, either while sitting on the mountain or while in Jerusalem. Having thus spoken about the place and time, the prophet also adds who will accept the law, blocking the lips of those who contradict on all sides. Who will accept him? Are they the Jewish people and the sons of Judah? No, but coming from the pagans. That is why he adds: “He will judge the nations” (“and the tongue will judge”) (Is. 2:4). It is especially characteristic of the law to judge those who oppose it. And that we are not talking about the Old Testament here is clear from the actions themselves. We do not keep the Sabbath, we do not accept circumcision, nor their feasts, nor any other of the old things, because we heard Paul, who says: “If you are circumcised, Christ will profit you nothing” (Gal. 5:2); and again: “You observe days, months, times and years. I fear for you, lest I labor with you in vain” (Gal. 4:10–11). From this it is obvious that the New Testament is spoken of in the words: “He will judge the nations” (“and the tongue will judge”), just as Paul says: “in the day when... God will judge the secret deeds of men” (“in the day when God judges the secret things of men”) (Rom. 2:16). How, tell me, will the judge be judged? According to the Old Testament? No, but “according to my gospel.” Do you see, although the words are different, the thoughts agree? Isaiah says: “He will judge the nations” (“and he will judge in the midst of the tongue”). And Paul says: “He will judge... according to my gospel” (Rom. 2:16). And he will expose many people,” i.e. those who resist and transgress. Christ, explaining this, said: “I do not judge him, 29 but... the word that I have spoken will judge you” (“I do not judge you, but... the word that speaks will judge you”) (John 12:47–48). “And they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, and they shall learn war no more.” The prophet is not content with the previous signs - the wealth of truth is great - but adds another sign of the New Testament, shining throughout the entire universe. Which one exactly? Peace and the end of wars. When this happens, he says, then such peace will be established in the universe that the most military weapons will be reforged into agricultural tools. And this, as everyone can see, did not happen in the times of the Jews, but everything was the opposite. Throughout the entire continuation of their kingdom, they did not stop fighting and being subjected to wars, when enemies attacked them for a long or short time. The inhabitants of Palestine itself often placed them in difficult circumstances, so that they were exposed to extreme danger. 5. This is clearly shown by the history of kingdoms, all composed of wars; All the prophets who announced these events and predicted about them before they happened also show. From that very day, one might say, on which the Jews were freed from Egyptian slavery, they spent all their time in wars. And now not only that, but great peace in the universe. If there are wars, it is not like before. Then cities armed themselves against cities, countries against countries, nations against nations, and one nation was divided into many parts. Whoever reads the book of Joshua and Judges will see how many wars Palestine then experienced in a short time. And not only was it difficult, but also the fact that the law commanded everyone to take up arms and no one was free from such service. This law was in force not only among the Jews, but throughout the entire universe, so that even orators and philosophers, who had nothing but a cloak, when called to war, took shields and stood in military formation. So Socrates, the son of Sophroniscus, who was very famous among the Athenians for his calmness and wisdom, stood in the ranks once or twice; and the head of their orators, Demosthenes, often went to war from the pulpit. If no law exempted orators and philosophers from war, still less was any other member of the people exempted from such a duty. But now you can't see anything like it. After the Sun of Truth shone, the cities, the peoples, and all the tribes became so far from living in such dangers that they do not even know how to take up anything military, but, sitting inside the walls and cities, they learn from afar about military affairs, and the entire people live in freedom and without the obligation to such an unpleasant service. If there are wars now, then they are somewhere far away, on the extreme borders of the Roman state, and not in cities and villages, as was the case before. Then, as I said, in one nation, countless disturbances and various disturbances and various wars were constantly taking place; and now, wherever the sun shines, the whole land from the Tigris to the British Isles, and Libya, and Egypt, and the Palestinian people, or, better said, everything subject to the Romans, is at peace; You know what perfect tranquility these cities enjoy, knowing about wars only by hearing. Christ could have destroyed the remnants of wars, but He allows barbarian raids to occur for some reasoning of careless people, who become more careless during times of peace. And the prophet, for those who are able to understand correctly, expressed the same thing that I said, i.e. that there will be no more frequent disturbances. He didn't say there would be no war at all, but what? “Nation will not raise sword against nation,” and about the freedom of nations he added: “they will no longer learn to fight,” except for a few warriors appointed for this purpose. “O house of Jacob! Come, let us walk in the light of the Lord. But You have rejected Your people, the house of Jacob" ("And now you 30, house of Jacob, come and let us walk 31 in the light of the Lord. Leave your people, the house of Jacob") (Is. 2:5-6). Having finished the prophecy about the Church, the prophet moves again to historical events, as if continuing the flow of speech. This is what prophets usually do: not only by the conciseness of what is said, but also by the appearance of consistency, they cover up the prophecy. That’s why he doesn’t finish his speech completely, but, as if extending one chain, he again goes on to admonish the Jews and says: “O house of Jacob! Come, and let us walk in the light of the Lord,” i.e. according to His commandments, according to His law. “A commandment is a lamp,” says the wise one, “and instruction is light, and edifying teachings are the way to life” (“For a lamp is the commandment of the law, and the light, and... of life 33, and reproof, and punishment”) (Proverbs 6:23). David also says: “the commandment of the Lord is bright, it enlightens the eyes” (Ps. 18:9); and again: “Your word is a lamp to my feet and a light to my path” (Ps. 119:105). And everywhere, as anyone can see, the law is called that way. So Paul says: “And I am confident of myself, that you are a guide for the blind, a light for those who are in darkness, a teacher of the ignorant” (“And trusting in yourself to be the leader of the blind, a light for those who are in darkness, a punisher for the foolish”) (Rom. 2:19-20). Truly, the rays of the sun do not guide our bodily eyes in the same way as the commandments of the law enlighten our spiritual vision. 6. Thus, the prophet, wanting to show that even before rewards and rewards, the commandments give us a reward when they are fulfilled, he called them “light.” Just as the eye, when illuminated by the light itself, receives benefit, so the soul, through its very obedience to the law, receives the greatest fruits, is purified, freed from vice and ascends to virtue itself; on the contrary, those who break the law, even before punishment, receive punishment for the crime itself, being in a more pitiful position than sitting in darkness, experiencing fear, enduring remorse, and at noon, fearing and dreading everyone who knows and knows nothing. “But You have rejected Your people, the house of Jacob” (“Forsake your people, the house of Jacob”), i.e. withdrew, retreated, despised, deprived of his industry. Having instilled fear, the prophet then gives a reason for them to correct what was done. What is this reason? “Zane... the country will be filled 34 with their magic, like foreigners.” Previously, he accused them of greed, love of money, and contempt for widows; and here he reproaches them for their wrong opinions and remnants of wickedness, which little by little carried them towards demonic error. Moreover, in reproaching them, he not only said that they had performed sorcery, but: “their country will be filled.” Their vice, he says, has again increased excessively. As above he said not simply: “the people” are sinners (“people” are sinners), but: “burdened with iniquities” (“filled with sins”) (Isa. 1:4), so here he says: “filled.” Further, wanting to further strengthen the denunciation, he adds: “as from the beginning.” "From the Beginning" when? When they did not yet know God, when they had not yet received the law, when they had not yet experienced His benefits, when they lived with the pagans; this deserved extreme condemnation - now, after such acts of providence and God's care, to be no better than those who have not experienced anything like this. Without stopping there, but wanting to touch them even more, he adds: “like foreigners,” thus making the condemnation more severe by comparing personalities. Paul constantly does the same, as, for example, when he says: “I do not want you, brothers, to be ignorant about the dead” (“I do not want you, brothers, not to know about the dead, so that you do not grieve, as do others who have no hope”) (1 Thess. 4:13); and also: “so that everyone 35 knows how to keep his vessel in holiness and honor, and not in the passion of lust, like other 36 pagans who do not know God” (1 Thess. 4:4-5). This way of speaking greatly touches people, even those who have fallen deeply. If the Jews are condemned in this way, then what forgiveness, what justification can we have, after such grace, ineffable honor, hope for immortal blessings, falling into the same disastrous state as they? Indeed, even now there are many people who are infected with this disease and ruin their lives, who indulge in the madness of the sorcerers and, in addition to offending God, acquire unnecessary sorrows for themselves and weaken in the deeds of virtue. So the devil tried in every possible way to convince the unreasonable that virtue and vice were not in their power, that they were not gifted with free will, thus wanting to commit two shameful things: to weaken the feats of virtue and to deprive them of the greatest gift - freedom. Now through fortune-telling, now through observation of days, now through the wicked doctrine of fate, now through many other things, he introduced this serious illness into life and corrupted everything. That is why the prophet strongly denounces this in order to uproot the disease from the roots. “And many foreign children were born to him.” 7. What does it mean: “children of a foreigner”? The Jews, due to their frivolity and ease of deception, from ancient times had a law - not to mingle with any other people, so that such connections would not serve as a reason for wickedness. Since they not only could not correct others, but they themselves were unable to avoid harm from others, God, having protected them by law and kept them from mixing with other nations, arranged and instructed them in a special way, since it was desirable that they, although with such guidance, could preserve the structure given to them by God. But just as they transgressed other commandments, so, having despised this one, they entered into kinship with neighbors from whom they took brides for themselves - from the Moabites, Ammonites and other wicked peoples - and, making other connections, accepted teachers of wickedness and desecrated the purity of their nobility. For this, by the way, the prophet reproaches them. “And his land was filled,” he says, “with silver and gold, and his treasures were without number; and his land was filled with horses, and his chariots were without number” (Isa. 2:7). But what crime, someone will say, is it to have money and to acquire horses, especially at a time when there was little disposition towards philosophy? What do we say to this? The Prophet condemns not the possession of them, but the mood of the will, which used them not as it should. Just as when he says: “Woe to the mighty” (Isaiah 1:24), he does not condemn power, but those who use power badly, so here too he reproaches not because they acquired wealth, but because they collected it in great abundance and beyond need. “And the number of their treasures is not greater,” he says. And not only this, but also the fact that they, proud of the wealth and strength of their horses, little by little shied away from hope in God, as the prophet told them in another place: “Woe 37 to those who trust in their strength and boast about the abundance of their wealth!” (Ps. 48:7); and in another place: “The king will not be saved by the multitude of his army; great strength will not protect a giant" (Ps. 32:16); and in another psalm he says: “He does not look at the strength of a horse, nor does He take pleasure in the speed of human feet, but the Lord delights in those who fear Him” (“He does not delight in the strength of horses, nor does He take pleasure in the colts of men: the Lord takes pleasure in those who fear Him”) (Ps. 146:10-11). “And his land was filled with idols: they worshiped the work of their hands, what their fingers had made” (“and the land was filled with the abominations of the work of their hands, and worshiped those that their fingers had made”) (Is. 2:8). The Prophet, like a wise doctor, expresses the cause of the illness and the source of the disease. Intending to expose them in wickedness, he first showed the causes of the disease: love of money, arrogance, illegal relationships, explaining that because of this they little by little fell into the abyss of destruction and began to worship idols. Then, ridiculing such their service, he adds: “the work of their hands.” Indeed, what could be funnier than when a person makes a god? Scripture usually calls idols “an abomination”; That’s why the image placed in the church is called “the abomination of desolation.” “So when you see,” says the Lord, “the abomination that makes desolate... standing in a holy place: let him who reads understand” (Matthew 24:15). Wanting to divert them from attachment to sensual objects, God forbade them to make any image and called it an abomination, in order to lead them far from wickedness. To feel disgust means to excessively hate something, as unclean, as cursed. Thus, “abomination” in Scripture refers to something worthy of hatred and disgust. And every idol is like that. “They worship the work of their hands, what their fingers have made: and the man bowed down, and the man humbled himself” (“and bowed down to those who had made their fingers: and the man bowed down, and the man humbled himself”) (Is. 2: 8–9). Just as the worship of God elevates a person, so the worship of idols humiliates and brings down from the heights. In fact, what is lower than a person who deprives himself of salvation, has God of all as his enemy, bows down to soulless things, and serves stones? God has honored us with such honor that he has made us higher than the very heavens, and the devil tries to reduce those who submit to him to such dishonor that he makes them more insensitive than even insensitive things. That’s why the prophet says: “Humble yourselves, man.” This reproof in itself was sufficient to turn away anyone with intelligence from such a disease; but since many people are afraid not so much of sins as of punishment, he adds punishment and says: “and I will not endure them.” I will not forgive, he says, I will not leave, I will not neglect, but I will demand an account and assign punishments for crimes. “Go into the rock and hide yourself in the earth from the fear of the Lord” (“And now enter into the rock and hide yourself in the earth from the fear of the Lord”) (Is. 2:10). Having sufficiently laughed at the madness of those who worship idols and pointed out the method of making idols, exposing the stupidity of those who serve them and the powerlessness of idols, He further confirms His words, allowing what was said to be tested by experience, and says: for Me it was enough that idols are made by people to show the madness of those who are deceived; but since they, having plunged into wickedness, as if intoxicated, have become blind to clear and obvious objects, such disasters will befall their city that even the most insensitive will be convinced of the powerlessness of idols and the power of God. 8. In order to do this, before speaking about the war, the prophet speaks about what will happen from it, commanding them to go into the rock and hide in the ground (in St. I. Evil: to enter the stones and hide under the very ground), not so that they actually do this, but in this way they will be convinced of how unbearable the anger that God will then show. “Hide yourself (hide yourself),” he says, “into the earth from the fear of the Lord and from the glory of His greatness (“into the earth from the face of the fear of the Lord, and from the glory of His strength, when He arises to destroy the earth”). He did not simply say: “from His greatness” (“from His strength”), but: “from the glory of greatness” (“from the glory of His strength”). Such are precisely the works of God and such are His victories; they contain great glory and celebrity. Here, it seems to me, the prophet points to the victory that took place under Hezekiah, calling the multitude of people “land,” defeat—“contrition,” and “rebellion”—His appearance to the rescue. That is why David says this: “Let God arise, and let His enemies be scattered” (Ps. 67:2); and also: “Arise, O God, judge the earth” (Ps. 81:8), meaning the actions and positions of people of God. “For the eyes of the Lord are lofty, but man is humble” (Isa. 2:11). So that none of the listeners of that time would doubt what was said - after all, what happened for many was incredible and beyond all hope - he resorts to the power of the Performer and the weakness of those subject to His action. There is nothing, he says, higher than God, and nothing weaker than people. So, do not doubt whether someone so Great and Strong can suddenly humiliate the weak in such a way. He said well: “The eyes of the Lord are high.” He did not say: “power,” but: “the eyes of the Lord,” since the view of God alone is enough to overthrow everything that is contrary. David also said in another place: “He looks at the earth, and it shakes” (Ps. 103:32); and another prophet: “And I will look to him and help him” (Hos. 11:4). “And the greatness of man will fall... and the Lord alone will be exalted in that day” (“and the height of man will be humbled, and the Lord alone will be exalted on that day”) (Is. 2:11). After the wonderful victory has been achieved, after the glorious and wondrous trophies, demons will be exposed, idols will be desecrated, false prophets will be forced to remain silent, the dominion of foreigners will be destroyed, all lips that contradict God will be stopped. That is why he says: “and one Lord will be exalted” (“and one Lord will be exalted”). No one will contradict or doubt the power of God when deeds provide such clear proof. The height of God's being is constant, never began and always exists; exaltation is understood in the thoughts of people when those who contradict and oppose, convinced by the proof of the deeds themselves, submit and lift up decent praise. “For the day of the Lord of hosts is coming on everything that is proud and haughty and on everything that is exalted, and it will be humiliated, and on all the cedars of Lebanon that are high and exalted, and on all the oaks of Bashan, and on all the high mountains... and on every high wall and on every high tower, and on all the ships of Tarshish, and on all the desired ornaments thereof. And human greatness will fall... and the Lord alone will be high in that day" ("The Day of the Lord of Hosts will come 38 on every one who is angry and proud, and on everyone who is high and majestic and humbled: and on every cedar of Lebanon that is high and exalted, and on every acorn tree of Bashan, and on every high mountain... 39 and on every high wall and on every high pillar, and on every ship of the sea and to every sight of the goodness of the ships... 40 and the height of man shall fall, and the Lord alone shall be exalted in that day" (Isa. 2:12–17). Here he calls strong people a wall, a cedar, a hill and an oak, allegorically signifying their power by the height of these trees; and the name of the ship and the vision of the kindness of the ships indicates the richest of them. 9. He wants to say the following: every strong person, every ruler, every military leader, everyone possessing wealth, all, so to speak, splendor and power of man will then be destroyed and cease, and nothing will help them escape the wrath of God: neither bodily strength, nor experience in war, nor the abundance of wealth, nor the protection of power, nor a multitude of troops, nor anything else like that. He mentions the cedars of Lebanon because this tree especially grows there, or because these objects were close; the vision of the kindness of the ships calls the splendor of military leaders surrounded by wealth, weapons, and spearmen. However, it seems to me that he also hints at the arrival of foreigners from afar. “And the idols will completely disappear. And people will enter into the clefts of the rocks and into the abysses of the earth from the fear of the Lord and from the glory of His greatness, when He rises to destroy the earth" ("And everything made with hands will be hidden, carried into caves, and into the clefts of stones and into dens of the earth, from the presence of the fear of the Lord, and from the glory of His might, when He arises to destroy the earth") (Is. 2:18, 19). Their gods, he says, will not only not give them any help, but they themselves will need the help of people and safe places so as not to be taken. “From the fear of the Lord and from the glory of His majesty, when He arises to crush the earth.” So that someone does not attribute this to the invasion of foreigners and does not think that fear depends on their power, he turns his speech to the God of all and says that God himself will control this war and in His power - in the midst of such danger, to punish for the crimes committed. “On that day man will throw to the moles and bats his silver idols and his gold idols, which he has made for himself to worship them, so that he may enter into the clefts of the rocks and into the clefts of the mountains for the fear of the Lord and for the glory of His majesty, when He rises to crush the earth.” ("On that day man shall cast away the abominations of his, gold and silver, which he has made for himself 41, and let them worship the vain and the bat, who are brought into the solid stones 42, and into the clefts of the stones, from the presence of the fear of the Lord, and from the glory of His strength, when he arises to destroy the earth" (Is. 2:20, 21). He laughed at them enough, showing how they hide with the gods and go into the earth, and how the preciousness of the substance cannot help in the least in the coming disaster. He called idols bats either because of their powerlessness, or because of the darkness of their delusion, and because demons do everything secretly. Just as for bats the sun and light are hateful, and night and darkness are pleasant, so for demons and for the vices carried away by them, everything criminal is common and pleasant, but virtue and the deeds of light are hateful, and when these deeds shine, they immediately plunge into darkness, so that someone who lives virtuously does not need any labor or effort, because it is enough just to appear in the light, and everything dark will dissipate. “Stop putting your trust in a man whose breath is in his nostrils, for what is he?” (“Leave... you a man who has breath in his nostrils; for what is this charged to them?”) (Isaiah 2:22). Here, it seems to me, he points to Hezekiah, who, from fear and great exhaustion, was at his last breath. When the foreigners, as if having caught him in a net, thought that they had certain prey in him, and that they would easily take the city and take the king captive, then the opposite of what the foreigners expected happened. That’s why the prophet says: “Stop putting your trust in a man whose breath is in his nostrils, for what does he mean?” Those. it doesn't mean anything. They hoped to destroy everything by raid, but the opposite happened, and the one whom you consider to be nothing and a weak person will turn out to be the most glorious of all, having received help from God. St. I. Zl. I did not read the words: παρά Κυρίου “from the Lord” here, just as they are not read in Vat. code. St. I. Zl. reads here Νάθαν “Nathan”, as in alec. code., but wat. code. and before. Greek sp. Τανάθαν, cf. ts.-sl. “Tanathan”, and in Hebrew. m. "Tartan". St. I. Zl. reads the inscription of Ps. LXXI: τ ω Σολομώντι “To Solomon,” according to Heb. m.t., but in Greek. sp.: είς Σολωμών, why c.-word.: “about Solomon.” Instead: ό θρόνος αύτού “His throne”, in Greek. sp., according to Heb. m. and Pesh., stands: γενεάς γενεώ ν c.-word: “kind of genera” . St. I. Zlat. reads here: τών x αιρών times, but in the epistle to Galatians, from where the quotation is taken, it reads here: τού χρόνου in ts.sl. "summer". St. I. Zlat. reads here in Jeremiah: τοίς πατράσιν ύμών “by your father” (as in Frederick Augustus code. LXX). But the code. Alex. and wat. read: τοίς πατράσιν αύτώ why in c. slav.: “their father.” In Evangel. (John 12:47) the words of the Savior read: έγώ ού x x ρίω αύτόν in the original word: “I do not judge him”; but St. I. Zlat paraphrases regarding the unbelieving Jews: ού x έγώ κ ρινώ ύμάς, “I do not judge him.” The words σύ are known in Greek. sp. lane They don't have LXX here. Before πορευθώμεν “let us go” St. I. Zl. reads x αί “and”, which appears in some Greek. sp. (cf. comp. floor and next ed.). Instead of άσφαλέ α, Allenus reads here άσαφεία "obscurity". In Izv. Greek sp. here it reads: x αί όδός ζωής c.-word: and “path of life”. Greek the lists here, after the word: ένεπλήσθη “filled”, read: ώς τό άπ᾿ άρχής “as from the beginning”, which was read here, as can be seen from what follows, and St. I. Zl., but in this place of the text of St. I. Zlat. according to Min's edition, these words are omitted. Words: “from you” ύμών from St. I. Zl. according to ed. Minya is not here. τά λοιπά “others” that St. read here. I. Zlat., in Greek. sp. 1 Solun. No. St. I. Zl. reads at the beginning (Ps. XLVIIÏ7) ούαί “grief”, which in Greek. sp. lane LXX no. The words παραγίνεται “will come” are read here by St. I. Zlat., according to some. gr. sp., in alex. and wat. code. no, and therefore it is not readable in ts.-slavs. Standing Dale in Greek. sp. LXX words: x αί έπί πάντα βουνόν ύ ψ ηλόν in the central word: “and on every high hill” - in St. I. Zl. are not readable. Standing further in Greek. sp. lane LXX, words: κ αί ταπειωθήσεται τ άς άνθρωπος in the central word: “And every man shall humble himself,” in St. I. Zlat. are not readable. According to some Greek sp. lane LXX, SA. I. Zlat. reads here έαυτοίς, which is missing in the code. alex., vat., and therefore does not have a corresponding “itself” in the c.-word. είς τάς στερεάς πέτρας, but in known Greek. sp. είς τάς τρώγλας τής στερεάς πέτρας, why in the central word: “in dens of solid stone.” You might be interested in: