THE HOLY CHASTISER Isaiah’s aim, was to reveal the gospel of salvation, namely, drawing all humanity to enjoy the Savior, who is capable of reforming human nature, and restoring it to the goodness with which it was originally created, and raising it to the fellowship of heavenly glory. In order to realize that goal it was necessary to Isaiah, to reveal the extent of corruption, the human nature has reached. That is why, he starts his book by speaking of the situation of God’s people, saying, the ox knows its owner, and the donkey its master’s crib; But Israel does not know, my people do not consider. Alas, sinful nation.” (Is. 1: 3 - 4) The ailment has affected the head (the kings, rulers, and all civil leaderships); the heart (the clergy and all religious leaderships); and the rest of the body as well (the people). Israel followed the ways of the Gentiles, and adopted their transgressions. So did the Kingdom of Judah that became later, far worse than Israel. When God used Assyria as an instrument of chastisement, that became arrogant toward God, He humiliated it through establishing the Kingdom of Babylon. When Babylon, in its turn, became as arrogant, He let Persia and Mede destroy it. Isaiah’s prophecies reveal that all nations deserved judgment: Israel, Judah, Assyria, Egypt, Babylon, Persia, Medes, Edom, etc. The prophet intends to proclaim, that there is no possibility of salvation from that destruction that man brought upon himself, except through divine intervention. Therefore, amid the bitter prophecies concerning chastisements, we recognize two main trends, in these chapters, and in the book as a whole, which are: 1. Looking forward to Christ, the Savior: Whenever the prophet speaks of what would happen to the nations, and to humanity, he opens a gate of hope, by prophesying the coming of the Savior, Jesus Christ, and the Son of Jesse. 2. God gets offended by sins; and would never accept fellowship with sinners, as He is Holy. Yet, at the same time, his hand is stretched for salvation, to sanctify those approaching Him from all nations. In other words, God hates sin; yet, he loves sinners; loves all humanity, and opens His door to the Gentiles. This is what He clearly confirms in chapter 19, where He proclaims Christ’s escape to Egypt, and the setting of an altar to the Lord in the midst of the Land of Egypt, saying, “Blessed is Egypt, My people!” (Is. 19: 25) In these chapters (1 to 35), the following are demonstrated: 1. God, in His chastisement, does not avenge; but, as a physician, He cures and heals. That is why His proclamations of chastisement are mixed with those of salvation, in order to spare listeners, falling into despair. 2. Proclaiming His glory to Isaiah, and at the same time His holiness, God intended to proclaim to humanity that there is no fellowship with glory without sanctification, and the futility of dependence on human arm. For, if we were to get glorified, it would be through God’s power, which is glorified by the heavenly hosts; and if we get sanctified, it would be through our fellowship with the Holy One. 3. God, in His chastisements, is like the owner of a vineyard, who yearns to find fruits in His vineyard, beloved to Him, and subject to His exalted care. (Is. 5). 4. Following talk of woes (Is. 10) is a song of salvation (Is. 12), to confirm God’s desire to turn chastisement into praise, and sorrow of repentance into joy of salvation. 5. God chastises, but not through orders and warnings, but through a spirit of love. The book keeps on revealing God’s intentions through chastising (Is. 25 to 27); seeking an amiable debate between Himself and man. CHAPTER 1 THE GREAT TRIBUNAL This book begins by God’s proclamation to hold a tribunal for His people, in which He would be both the Prosecutor and the Judge. He does not desire to condemn without giving them the chance to defend themselves. He summons nature, current events, even the unfair judges to testify against His people. Proclaiming accusations, He, at the same time, offers a chance for debate; and opens the door for amnesty, in case they repent. He sits, as the Judge, yet, at the same time, as a Physician and a Savior, opening His arms to receive the fallen souls. 1. Introduction to the Book 1. 2. A summons to nature 2. 3. A summons to animals 3. 4. A description of the conditions of the people 4-9. 5. a summons to judges 10. 6. Accusation: “Formal worship” 11-15. 7. An invitation to repentance 16-20. 8. An admonition for the past 21-23. 9. The Judge offers Himself as a Savior 24-31. 1. INTRODUCTION TO THE BOOK “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah” (Is. 1:1) This phrase is considered as an introduction to the whole book, that embraces a set of visions and prophecies proclaimed to Isaiah on various occasions: in the days of Uzziah, the great king; Jotham, the good king; Ahaz, with his dark reign; Hezekiah, Manasseh etc. But he calls it all, a “vision,” because, although they are various visions, yet, they represent one unit, that has one goal, namely God’s proclamation of His thought, will, and redemptive plan for edifying the sacred congregation, or for sanctifying the humanity, believing in Him. Visions here are not dreams enjoyed by the prophet during his sleep, but are divine proclamations offered to him while awake, although with ‘dormant’ senses; to say with St. John: “I was in the Spirit.” (Revelation 1: 10) He probably meant by vision a divine revelation or prophecy. These visions concerned Judah and Jerusalem, which is to say, the Kingdom of Judah, or the southern Kingdom (Judah and Benjamin); concentrating on the capital Jerusalem, being the city of the Lord, embracing His Holy temple. But it also includes prophecies that concerned the northern Kingdom (the rest of the tribes), as well as the surrounding kingdoms, in relation with the congregation. These visions are God’s word, that does not only concern Judah of the 8th century B.C., but the life of every man, yearning for the salvation of his soul, and for the enjoyment of fellowship with God. And as mentioned in the book of Deuteronomy: “The Lord our God made a covenant with us in Horeb. The Lord did not make the covenant with our fathers, but with us, those who are here today, all of us who are alive.” (Deut. 5: 2 - 3) It is the word of God and His proclamations to every human soul. 2. A SUMMONS TO NATURE “Hear, O heavens, and give ear, O earth! For the Lord has spoken: ‘I have nourished and brought up children, and they have rebelled against Me’” (Is. 1: 2) The book begins with a great tribunal; its two parties are: God and man; in which nature-heavens and earth-is summoned to testify. Isaiah might have summoned nature, the way the prophet Moses once did: “Give ear, O heavens, and I will speak; and hear, O earth, the words of My mouth” (Deuteronomy 32: 1) As if Isaiah is confirming to his people, that what he says, is but an extension of the words of the prophet Moses, revered by every Jew. He probably wished to underscore the extent of man’s hardness of heart, and blindness of His insight, through summoning the solid nature to testify against him; a line that had been, likewise clarified by the prophet Micah: “Hear, O you mountains, the Lord’s complaint. And you, strong foundations of the earth, for the Lord has a complaint against His people” (Micah 6: 2) That summons might have executed, through an angel of the Lord, or by the Lord Himself, who did not summon His holy temple, nor His Law, to testify against man, but He summoned the solid nature, that had realized the will of God, and consummated its mission through submission to Him; while man got completely corrupted because of his rebellion. St. John Chrysostom says, [It is now fitting to summon heavens to testify, as there is no man, who could hear or testify to these affairs1.] And St. Clement of Alexandria believes that God is summoning ‘Gnostics,’ namely, believers with heavenly divine knowledge (heavens); as well as those whose hearts are preoccupied with worldly and earthly affairs2. “I have nourished and brought up children, and they have rebelled against Me” (Is. 1: 2) God does not harbor human feelings; yet, he is not a solid being; He is Love itself; unique in His love toward His heavenly and earthly creation, especially His love for man. That is why, as He talks to us humans, He does that in our human language, to express His love, in human-like feelings, to help us get in touch, and to experience fellowship with Him. God knows, that there is nothing more painful for man, which makes him loose his taste of life, as to feel that he failed in bringing up his children, especially if they rebelled against him. With a vast difference, God reveals how He feels toward the falling man. Man is a beloved son, to whom his heavenly Father offers all possibilities of exalted life, yet he responds to that love with rebellion! He called His people: “The firstborn” (Exodus 4: 22); and He is calling us His children, as: “(We) did not receive the spirit of bondage... but (we) received the spirit of adoption, by whom we cry out, ‘Ababa, Father’” (Romans 8: 15) God expects us to carry the spirit of ‘adoption,’ in response to the unique, compassionate ‘fatherhood,’ that cost Him a great deal, offering His Only-Begotten Son, a Sacrifice, to purchase us as children, in the water of Baptism. St. Gregory the Theologian says, [As a good Shepherd, you sought the lost sheep; and as a real Father, you labored for me, who has fallen3.] St. Cyprian talks to us about our commitment as children of God toward their Father, saying, [If we are children of God; If we have actually begun to be His temples: If we have received His Holy Spirit, we have got to live holy and spiritually4.] God admonishes His children for their rebellion; as the rebellion of children is 1 In Hebr. Hom. 23:8. 2 Stromata 4:26. 3 The Coptic Liturgy of St. Gregory. 4 On Jealousy and Envy 14. far bitterer than that of slaves. Wounds of those beloved, especially one’s children, are far more painful than those caused by enemies. St. Irenaeus believes that God created man, as a son, to Him, and to fulfill His divine will. But, in case he does not glorify God, yet, acknowledges the counsel of the devil, he turns into a son of the devil. That is why Lord Christ called His adversaries, the “children of the devil” (John 8: 44); and denied their spiritual reference to Abraham (John 8: 39). According to nature - to creation - we are said to be the children of God, being all His creation. But, as far as obedience and education are concerned, we are not all, children of God. Only those who believe in Him, and who consummate His will, are His children. Those who do otherwise are the children of the devil and his angels, as they are doing his works5. St. Irenaeus When the Pharisees prosecuted our Lord and Savior, He wept for their coming destruction. They mistreated Him; yet, He did not do the same to them, not even under threat; and not even when they killed Him. On the contrary, He felt sorry for their behavior... All these things were actually written before their eyes in the Holy Scripture; as Isaiah prophesied: “I have nourished and brought up children, and they rebelled against Me.” (Is. 1: 2) They are no longer the people of God, nor a holy nation, but have become: “Rulers of Sodom... and people of Gomorrah.” (Is. 1: 10) They even surpassed the transgressions of Sodom, as the prophet prophesied: “Neither... Sodom, nor... (Gomorrah) have done as you... have done.” (Ezekiel 16: 48) The people of Sodom opposed angels; but those people attacked God, Lord of all, and their King. They killed the King of angels; not realizing that Christ they killed is still living up to this day6. Pope Athanasius the Apostolic 3. A SUMMONS TO ANIMALS “The ox knows its owner, and the donkey its master’s crib; But Israel does not know, My people do not consider” (Is. 1: 3) If God has called Israel His “firstborn” (Exodus 4: 22), it was fitting for the son to know his Father, to comprehend His mysteries, and to respond to His will. But, man, through his rebellion descended to what is far lower than the dumb animals. And as expressed by St. John Chrysostom, as man descended to a level lower than that of animals, the Lord Christ adopted our nature, then ascended to heaven, to raise our nature to what is heavenly7. Man descended to a low level, to be addressed by the book of Proverbs: “Go to the ant, you sluggard! Consider her ways, and be wise.” (Proverbs 6: 6) The ox and donkey are known for their dumbness, as compared to other animals. Yet, if they get hungry, they instinctively head to their owner, at the place where food is, as though begging him to feed them. But Israel, tasted bitterness in captivity, became hungry and naked; yet, never returned to his Father, who cares for him. What animals do through instinct surpassed that of the reasonable man in his evil. If man descended to what is lower than animals, the Incarnate Word of God was born in a manger; so that, as man approaches, as though to a manger, would find the Lord Christ, as food for himself. He would eat, and his insight would get opened 5 Adv. Haer. 4:41:2. 6 Paschal. Letters 8. 7 On the Ascension of Christ. to comprehend the mysteries of God, through union with the Only-Begotten Son, who is aware of the mysteries of His Father; as it is said: “No one knows the Son except the Father. Nor does anyone know the Father except the Son, and he, to whom the Son wills to reveal him.” (Matthew 11: 27) Here is a divine invitation addressed to us, we, whom the Lord Christ had purchased by His blood, and to whose souls He offered His body and blood as food. Therefore, it is fitting for us to listen to His words and respond to His invitation. St. John Chrysostom compares between the Jews in the Old Testament era and the believers in that of the New Testament, as far as knowledge of God is concerned, to state that the formers “profess to know God, but in works they deny Him.” (Titus 1: 16) Their fault does not lie in their mental’ ignorance but in their evil, their evil will; because, even having known Him, they chose to remain ignorant8. Before the cross, even the Jews did not know the (Father), as it is written: “Israel does not know,” but, after the Cross the whole world hastened to Him9. St. John Chrysostom Undoubtedly, the mystery of the Kingdom of heaven had been hidden in the Old Testament, to be revealed in the fullness of time in the New Testament. The apostle says, “All drank the same spiritual drink. For they drank of that spiritual Rock that followed them; and that Rock was Christ”(1 Corinthians 10: 4), Christ Himself, was symbolized to them by the Rock; But to us, He was proclaimed by the body10. St. Augustine How couldn’t you see, how horrible it is, when those who knew God (mentally), failed to recognize Him (on His coming); while the two dumb animals, the ox and the donkey... know the one who feeds them. Israel proved to be dumber!11 St. Clement of Alexandria They crowned Jesus, and lifted Him up, testifying to their ignorance12. St. Clement of Alexandria 4. DESCRIBING THE CONDITIONS OF THE PEOPLE Having summoned nature and dumb animals, to attend God’s tribunal for man, Isaiah revealed the condition reached by the people; as though in a sheet of accusations, that included: First: He described them, as having seven features (Is. 1: 4); as though saying with the prophet: “For three transgressions of Judah, and for four... For three transgressions of Israel, and for four...” (Amos 2: 4, 6) The three refer to the transgressions of the inner soul, which is in the likeness of the Trinity. While the four refer to the apparent transgressions of the body, which is derived from the earth (the four corners of the world); as though the people were defiled from inside and outside, by hidden and apparent sins, in the spirit and in the body. The first four features here, refer to the apparent transgressions of the body: “Alas, sinful nation; A people laden with iniquity; A brood of evildoers; children who are corrupters” (Is. 1: 4) While the later three features, represent the inner transgressions: “They have forsaken the Lord; They have provoked to anger, the Holy One of Israel. They have turned away backward.” (Is. 1: 4) 8 In John hom. 50:2. 9 Ibid, p. 80-1. 10 On Ps. 78. 11 Paed. 19. 12 Ibid. 2:8. Anyway, the figure 7 refers to ‘completeness,’ as though their transgressions have reached the limit. It is to be noticed that Isaiah was fond of figure 7, and used it frequently. The sheet of accusations included a summary of the following transgressions: a. Collective transgressions: “Woe to the sinful nation.” (Is. 1: 4) If the sin of one man ‘Achan the son of Carmi’ resulted in the destruction of the people (Joshua 7: 11), how would it be, if the whole nation deviated to evil?! Corruption infiltrated to priests, as well as to people; to the elite, as well as to the commons. There was need for a communal return to God, the way the people of Nineveh did. The people, who were once called “the holy nation” isolated themselves from the Holy One, to carry the features of ‘the sinful nation,’ using the Hebrew word “goi,” designating the Gentiles, because of their detachment from God; It is as though that nation deviated from its goal, to enter among those nations, foreign from God. b. The weight of their iniquity: “A people laden with iniquity.” (Is. 1: 4) As Isaiah prophesied about the Savior and salvation, he had to demonstrate the heavy weight of transgression, under which the soul is bent. Only God knows the weight of that load. The incarnated Word of God “the Lamb of God who took away the sin of the world.” (John 1: 29, 36) Beneath the weight of sin souls are bent, to sink deep in the waters of the world; to take on the nature of the world, and not that of heaven. That is why, it was said of Pharaoh and his soldiers: “They sank like lead in the mighty waters” (Exodus 15: 10) and of the evil, it is said: “…and threw the lead cover over its mouth.” (Zechariah 5: 8) St. Gregory of Nyssa believes13, that a man who leads a virtuous life, is spiritually light in weight, while an evil one, is heavy, and would sink in water. Virtue is light, and lifts man up like a cloud, and like a dove flying high with its tiny wings. Origen talked profusely of that, demonstrating how Peter was about to drown, because of the sin of doubt; while having been granted faith by the Lord, he could walk on water14. c. Born and raised up in evil: “A brood of evildoers; Children who are corrupters.” (Is. 1: 4) Sin was rooted deep in their forefathers’ lives. Successive generations inherited evil. And as the Lord said to the scribes and the Pharisees: “Fill up then, the measure of your fathers’ guilt; serpents, brood of vipers.” (Matthew 23: 32, 33) d. Forsaken the Lord, the Source of holiness: “They have forsaken the Lord. They have provoked to anger the Holy One of Israel. They have turned away backward.” (Is. 1: 4) There is nothing worse for man than to forsake his God, the Source of his life, and Cause of his holiness. God says through Jeremiah: “For My people have committed two evils: They have forsaken Me, the Fountain of living waters, and hewn themselves cisterns-broken cisterns that can hold no water.” (Jeremiah 2: 13) Isaiah saw God as “The Holy One of Israel,” the Source of holiness for His believers. He mentioned this expression twenty times. 13 On Virginity, 18. 14 In Exod. Hom. 6. e. An incurable ailment: “Why should you be stricken again? You will revolt more and more. The whole head is sick. And the whole heart faints, from the sole of the foot even to the head. There is no soundness in it, but wounds and bruises and putrefying sores. They have not been closed or bound up, or soothed with ointment.” (Is. 1: 5, 6) By saying, “Why should you be stricken again?” God is proclaiming that people rejecting the adoption to God, thus have become unworthy of His care and even His chastisement. He has already chastised them as children, but they have gone ahead in their deviation. Therefore He is going to stop his fatherly chastisement, and to let them get the natural fruit of their corruption, saying with the Psalmist: “My people would not heed my voice; and Israel would have none of me. So I gave them over to their own stubborn heart; to walk in their counsels.” (Psalm 81: 11, 12) And as said by Jeremiah: “Why will you plead with me? In vain I have chastened your children; they received no correction.” (Jeremiah 2: 29, 30) “You have stricken them; but they have not grieved. You have consumed them; but they have refused to receive correction.” (Jeremiah 5: 3) Now God is giving them over to their corruption that they have chosen by their own free will; to let the disease infiltrate through their bodies, from the head to the heart, to the sole of the foot. As it infects their minds, they become incapable of discernment; and as it attacks their hearts, their inner feelings and emotions would get defiled; and as it reaches the feet, they would be unable to move towards God, along the royal way of His Kingdom. Corruption has infiltrated to rulers and elite (head), to officers and priests (heart), as well as to the commons (foot); even to those despised among them (sole of the foot). The wounds turned fatal, and the bleeding non-stop. There is no one to help or save, or to offer the oil of compassion to soothe the painful bruises. Corruption affected the human nature itself, and as said by St. Cyril of Jerusalem: [Great is the wound of human nature, from head to foot; there is no health15.] f. “Your country is desolate. Your cities are burned with fire. Strangers devour your land in your presence. And it is desolate, as overthrown by strangers. So the daughter of Zion is left as a booth in a vineyard, as a hut in a garden of cucumbers, as a besieged city.” (Is. 1: 7, 8) The prophet is talking of what is to happen to Judah, following the invasion of the Assyrian king Sennacherib, seeing the future, as though it is the present. It is something unavoidable. St. Cyril of Jerusalem says, [Isaiah lived 1000 years ago; yet, he saw Zion as a shed (for cattle). The city, in his time, has been great and beautiful... Yet he says, “It is left as a booth in a vineyard; as a hut in a garden of cucumbers.” Look how saints are enlighten by the Holy Spirit!16] The land of milk and honey, the Promised Land, given by God to His people; for the sake of whom they had to wander 40 years in the wilderness, has become desolate. Sennacherib seized 46 fortified cities, turning Jerusalem into a ‘besieged city,’ a ‘hut’ or a ‘booth,’ easy to occupy. The people saw strangers (the Assyrians) setting their cities on fire, burning their crops before their eyes. They stood helpless, as their cities were trodden over by strangers, destroyed as Sodom and Gomorrah. That desolation has been a natural result of Judah’s transgressions; an unavoidable consequence of their desertion of God-their sanctification; and of their disobedience 15 Cat. Lect. 12:7. 16 Cat. Lect. to His voice. It was written: “It shall come to pass, if you do not obey the voice of the Lord your God, to observe carefully all His commandments... that all these curses, will come upon you, and overtake you. Cursed shall you be in the city, and cursed shall you be in the country.” (Deuteronomy 28: 15, 16) That would be the destiny of every soul that isolates itself from the Lord, her God. All her (cities) would be desolate: body, soul, mind, and heart, together with feelings and emotions. Every immunity would be taken away, turning her into a (booth), or an isolated (hut); an easy prey in the hands of sin. Such are those who defile their souls, turning them from being homes for the heavenly Father, a holy Jerusalem, a house of prayer, into a den of thieves... taking away from it, all what is of value, and robbing it of what is best, turning it to nothing17. Origen The expression “So the daughter of Zion is left,” here, refers to the people of God, supposed to be His own - the virgin daughter, the cherished bride - that became deserted (left alone), feeling loneliness, which is the severest punishment for a human soul! The daughter of Zion has brought that punishment upon herself. After having been a cherished bride, it became deserted and divorced. Origen says, [I assume that the husband (God) has written the certificate of divorce for His ex-bride, placed it into her hand, and drove her out of His house18.] Amid that utter desolation, God finds for Himself a small remnant to testify to Him, for whose sake, he did stop short of destroying His people, that became corrupted; as it is written: “Unless the Lord of hosts had left to us a very small remnant, we would have become like Sodom; we would have been made like Gomorrah.” (Is. 1: 9) The apostle Paul quoted that phrase in (Romans 9: 29), as though what occurred in the days of Isaiah, repeats itself in all generations, even in the apostolic time, when a small remnant of Jews received faith in Christ. God does not care for great numbers, but for the small remnant that is sanctified in the midst of corruption that affected many. That remnant is the “small flock,” to which it is the pleasure of the Father to give His kingdom. That remnant, the Lord of hosts kept for Himself, being His work, for whose sanctification He grants His Holy Spirit, to become holy yeast that leavens the whole dough. Make sure to belong to that chosen remnant; and not to act cool, as loose as many. Live like the few, to be qualified to enjoy God, “For many are called, but few chosen.” (Matthew 20: 16) 19 St. John Cassian For the sake of this small remnant, God will shorten the days of affliction in the last days, as said: “For the elect’s sake those days will be shortened.” (Matthew 24: 22) 5. A SUMMONS FOR JUDGES “Hear the word of the Lord, you rulers of Sodom; Give ear to the Law of our God, you people of Gomorrah.” (Is. 1: 10) Fearlessly, courageously, and without flattering, Isaiah summons the rulers of the people, “rulers of Sodom,” and calls the people, “People of Gomorrah,” because of the oppression and corruption of both the rulers and the ruled. We shall never find in the whole book a single situation, in which the prophet 17 Comm. On John, Book 10-18. 18 Comm. On Matt. Book 14:19. 19 Institutions, 4:38. harbored fear, or showed weakness; except when he saw the Lord Christ in His glory (Isaiah 6). He fears God, and not the people. He sees that the only remedy for both the rulers and the people is the word and Law of God 6. ACCUSATION: FORMAL WORSHIP The accusation here is very serious. He did not accuse them of idolatry, or of practicing pagan worship, but he is accusing them of hypocrisy, practicing worship with exaggerated accuracy and with a killing literality, presenting sacrifices and burnt offerings, and observing feasts, while their hearts were far from God, and their lives were corrupt. This accusation is addressed to those who pretend faith in all generations; those who keep the killing letter, while ignoring the inner spirit; as it was said to the angel of the Church of the Laodiceans in the book of Revelation: “Because you say, ‘I am rich, have become wealthy, and have need of nothing... and do not know that you are wretched, miserable, poor, blind, and naked.” (Revelation 3: 17) As he likened to the Pharisee who said: “God, I thank you that I am not like other men- extortioners, unjust, adulterers, or even as this tax-collector. I fast twice a week; I give tithes of all that I possess” (Luke 18: 11, 12) That accusation motivated the Fathers of the Church to reveal the goal of worship in the life of the church, and to the commitment, not to deviate from the divine goal: a. St. Irenaeus says, [God appears that He is in need of nothing (Is. 1: 11); Yet He urges and advises them to practice these things, in order to get justified, and be close to Him20.] God wants us, in our worship, to get close to Him, to unify with Him, to carry His nature in us - the nature of love and mercy. “He desires mercy and not sacrifice.” (Hosea 6: 6; Matthew 9: 13) That is why, He rebukes the Jews, saying that although they zealously spread their hands in prayer, yet He does not listen to them, because their hands are full of blood (Is. 1: 15); In place of love, they bore hatred and murder, especially toward prophets and those who speak the word of truth. Why are these dissensions? Because we observe feasts, yet with the leaven of evil and wickedness; therefore dividing the church into parts; keeping what concerns her apparent things, while putting aside the better things: faith and love. We heard the words of prophecy, that these feasts and fasts do not delight God21. St. Irenaeus It is obvious for everyone that Law itself, leads one toward justice and wisdom... through invitation to the Creator and Father of the world22. St. Clement of Alexandria b. They presented numerous sacrifices and burnt offerings in the temple of God; choosing well-fed cattle. Yet God does not delight in them. He does not request sacrifices for their own sake, as He is in no need of them; but requests them as symbols of the unique sacrifice of the Lord Christ, for the sake of reconciliation of man with God, and enjoyment of fellowship with Him. But the goal was lost from them. When the Victim Christ came, they rejected Him. They offered animal sacrifices, and celebrated the feast of Passover, while rejecting the true Passover - the 20 Adv. Haer. 4:17:1. 21 Frag. 38. 22 Stromata 2:16. Lamb of God - who bears the sin of the world. In the days of the Lord, the Jews assumed that they were celebrating the Passover, but they did that in vain, as they prosecuted the Lord. Through their testimony, Passover does not anymore carry the name of the Lord; it rather became “the feast of the Jews” (John 6: 4), for they rejected the Lord of the Passover23. Pope Athanasius the Apostolic All the sacrifices were stopped, in order that the new Law of our Lord Jesus Christ would be realized, that He consummates, not out of commitment, but through His will, having offered Himself as a Ransom24. The Epistle of Barnabas c. They used to celebrate the weekly feasts (the Sabbaths), the monthly, and the annual, counted by God as His feasts, in which He delights in getting together with His people, to fill them with His divine joy. But these feasts ended up to become so hated by God, who “became weary of bearing them” (Is. 1: 14), to count them anymore as His feasts. God did not attribute these practices; they used to keep, to Him, but considered them works of sinners, hated by Him… In the law of the Sabbath we read in the book of Exodus: “Tomorrow is a Sabbath rest, a holy Sabbath to the Lord” (Exodus 16: 23)25 Origen d. In more than one occasion, God confirms to His people, that when He took them out of the land of servitude, He did not give them the laws concerning the sacrifices, right away, so as not to let them assume, that He did that, out of need for their worship or their sacrifices. Pope Athanasius the Apostolic says that God wished to draw them away from the idol-worshipping, before presenting them with these laws in due time (after their exodus). In spite of that, they forgot the Lord, who performed miracles for their sake in the land of Egypt, and resumed their worship of the calf. The laws concerning sacrifices came after they have got the law, so as not to offer them to the idols, but to the true God. They were required to learn, first to forsake the idols, and to keep God’s commandments, before presenting burnt offerings and sacrifices (Jeremiah 7: 22)26. He did not accept your sacrifices, nor did He order you to offer it out of need, but because of your sins27. St. Justin, the Martyr e. He says, “Who has required this from your hand, to trample My courts?” (Is. 1: 12) They used, frequently, to enter into the temple, to offer countless sacrifices; only to be seen by God - in their non-repentance - as animals trampling and defiling His house. Offering sacrifices, to seek reconciliation with the Lord, caused them to come under His wrath. They came with offerings of incense, assumed to symbolize prayers, but “They turned their back (to the Lord), and not their face.” (Jeremiah 2: 27) Their incense turned to become hated by God, as it bore the smell of hypocrisy and nonrepentance. 23 Fest. Letters 6. 24 Ep. of Barnabas, 2. 25 In John, Book 10:11. 26 Fest. Letters 12. 27 Dial. with Trypho, 32. Actions, done in a way that is against the will of God, or offered in a way, lacking due respect, are in no avail... God is in no need of anything; He had enough of their hypocrisy28. (Is. 1: 11) St. Athanasius the Apostolic The Lord our God, does not delight in keeping such things. If there is anyone among you, who is a thief, or vows in vain, let him stop that; and if any of you is an adulterer, let him repent; then he could keep the sweet and true Sabbaths of the Lord. If any of you have impure hands, let him first wash up and purify29. St. Justin the Martyr 7. AN INVITATION TO REPENTANCE God exposed them before themselves, revealing the magnitude of their corruption. Yet, He did not destroy them through despair, or wound their souls; but through fatherly love, He offered them the cure, in order to get them back to their good nature, with which He created them. That cure was repentance, springing from faith, and mixed with love. Its stages are: a. Washing: saying, “Wash yourselves.” (Is. 1: 16) By that, He does not mean those purifications commanded by the Law. In His accusation, He asks them not to stop at the outer forms of worship, but He means ‘the washing of Baptism30,’ through which we take off the ‘old man,’ to carry in us the ‘new man,’ who is in the likeness of our Creator. That is what the Lord meant by saying to the human soul: “I washed you in water” (Ezekiel 16: 9). In the same book, He says, “I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart, and put a new spirit within you.” (Ezekiel 36: 25, 26) In the Old Testament, priests could not enter into the tabernacle, unless they first wash with water “lest they die.” (Exodus 30: 19 - 21) And the Psalmist says, “I will wash my hands in innocence; so I will go about your altar, O Lord.” (Psalm 26: 6) It is an inner washing, of which St. John Chrysostom says, [He does not mean the type of washing as practiced by the Jews, but the washing of conscience31.] “Wash yourselves.” (Is. 1: 16) If through Baptism, we were granted the ‘new man,’ we get a new possibility to lead a new life in Christ, which is the innocence of heart, as a condition to behold God; as He says, “Blessed are the pure in heart, for they shall see God.” (Matthew 5: 8) As you get in that great and good baptismal font, run respectfully in the race of goodness; as the Only-Begotten Son is here, and is ready to save you, saying, “Come to Me, all you who labor and are heavy laden, and I will give you rest,” (Matthew 11: 28) you have been putting on the coarse garment of your iniquities, and bounding yourselves with the ropes of your sins. But hear now the words of the prophet: “Wash yourselves; Cleanse your hearts; and your sins will be wiped out before my eyes.” The angels will then sing over you saying, “Blessed is he, whose transgression is forgiven; whose sin is covered.” (Psalm 32: 1) You, who light up the flare of faith; keep them lighted in your hands32. 28 Fest. Letters 12. 29 Dial with Trypho, 12. 30 Justin: Apology 1:61: Greg. Naz. Oration on the Holy Lights 20: Cyril of Jerusalem: Cat. Lect. 1:1 etc. 31 In John Hom. 70:2. 32 Cat. Lect. 1:1. St. Cyril of Jerusalem Therefore, if, through being washed in that mystery Baptismal font, as said by the prophet, we get our will purified; and evil uprooted from our souls, we would turn by that into better men33. St. Gregory of Nyssa b. “Put away the evil of your doings, from before my eyes.” (Is. 1: 16) As man is granted the innocence, through which he can see God, he becomes capable of discerning works of God from those of evil; to reject all what is evil, so as not to falter between the two ways: of God and Satan. Through our getting the mystery of washing and cleansing, we would be granted a divine possibility for serious work, for the sake of discovering ourselves in God, to enter into a continuous washing (through repentance), and to purify all what has to do with evil inside us. By confessing our transgressions to God, we would enjoy continuous ‘ascensions’ toward Him, to be able to behold Him face-to-face. As you can see, it is within your authority to place in your hearts either ‘ascensions’- namely, thoughts that belong to God, or ‘descents’- namely, lowly thoughts of carnal and earthly things34. Abbot Serenius By confessing our transgressions, and putting away our evil, we can behold God proclaiming Himself and His glory within us; and as St. Augustine says, [Reveal yourself to Him, who knows you; so that He would reveal Himself to you, who do not know Him35.] “Cease to do evil.” (Is. 1: 16) Through genuine repentance, we isolate evil from God’s eyes. The sign of our loyalty to Him is to cease completely committing any evil doing. This is a divine gift, not granted unless sought after with faith and persistence. He desires to offer the chance of repentance to His entire beloved, confirming it by His capable will. Therefore, let us obey His great and glorified will; and as we beseech Him asking for His mercy and compassion, forsaking all wrong doing, animosity, and envy, that lead to death, we get back to Him, casting ourselves under His mercy36. St. Clement of Rome c. “Learn to do well.”(Is. 1: 17) The negative side of repentance is not good enough, namely, ‘to put away evil, and to cease doing it.’ But here, there is a commitment to act positively: to carry within us the mark of Christ, the Truth; to seek it, namely, to seek our Christ, living and working in us; to practice the work of Christ, the lover of mankind, who cares for the afflicted, the needy, and the weak. That is why He commands us to “Seek justice; Reprove the oppressor. Defend the fatherless.; Plead for the widow.” (Is. 1: 17) This is the positive repentance, through which we get back to God; not just to cease doing evil, but to extend - as well - our hands with practical love and mercy, especially towards the helpless and widows. Let us all, extend our hands - men and women - to them, and take good care of them, to gain for ourselves a great (store) of compassion; as the tears of widows are capable of opening wide the gates of heaven itself. Let us not trample on them, and 33 The Great Catechism, 40. 34 Cassian: Conf. 7:4. 35 On Ps. 104. 36 Ep. 1:8,9. increase their burden of sorrow. Let us help them as much as we can37. You should see, how God, in every occasion, takes notice of works of compassion. These are points credited to the wrongdoers38. St. John Chrysostom d. The practical love toward the afflicted and the helpless is a natural reaction to our experience with God, the compassionate, who modestly seeks debating with us as friends. He opens the gates of His mercy before us - sinners, saying, “‘Come now, and let us reason together,’ says the Lord, ‘Though your sins are like scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.” (Is. 1: 18) This is a straightforward evangelistic invitation, proclaiming God’s longing towards the salvation of everyone, who receives fellowship with the Holy One through the cross. God, in His love, even though He has confirmed the horrible judgment against the children of Judah, yet, He promptly seeks reconciliation. He is not, like man, who confronts stubbornness with stubbornness, and anger with anger, but pours soothing oil over the inflamed wounds to bring back every soul to Him. God asks man to converse with Him, when we see certain Christian rulers, sometimes, close their doors before those who wronged them; and some even spiritual guides and parents, harbor that strange spirit, foreign from the Spirit of God, the lover of mankind. God desires to wash the blood of our sins (scarlet and crimson), with His blessed blood, to turn it white as snow, and pure like wool; to become His shining clothes, as in His transfiguration. Some see, that the expression, “Let us reason (Cheyene) together” here implies putting an end to debate; as God knows that man got no more to say, because of the enormity of his sin, which became as evident as un-erasable scarlet color. That is why He wants to get him out of his tight corner; to open before him the gate of divine forgiveness, in order to spare him any embarrassment. What an amazing love! With His invitation to reason together with Him, He is asking us to judge ourselves by ourselves; as when we acknowledge our transgressions, and, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”(1 John 1: 9) To condemn ourselves, so that He would not condemn us. I wish, nobody loses hope, even if he reaches the limit with his evil. Even if he carries the evil nature itself, he should not despair... The power of repentance is so immense, to turn us into the whiteness of snow, and the purity of wool, even if the sin reigned over us and tinted us39. St. John Chrysostom He overlooks our evil doings; goes on having compassion on us, motivating us to repent40. It is only within the authority of God to forgive us our sins; and to accuse us of transgressions; He orders us, every day, to forgive our repenting brothers their transgressions, to forgive us our own (Matthew 6: 14)41. 37 In John hom. 70:3. 38 In Heb. Hom 12:7. 39 Ibid. 40 Exhort. To Heath, 10. 41 Who is the rich that shall be saved? 39. St. Clement of Alexandria e. Sanctifying human freedom: God opens the gates of His love before all. Yet, He does not force anyone to do His will. He asks for the human heart as an optional offer. He presents the way, grants the possibility of action; and at the same time, a freedom of choice, saying, “If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken.” (Is. 1: 19-20) As you can see, we should at first purify ourselves (that is to say carry a holy will) so that God would purify us42. We are our own masters; we can turn every organ in us into a tool of evil, or into a tool of righteousness43. We can change, all of a sudden, from clay to gold. Whatever concerns virtue or evil, is not compulsory by nature, but could be easily acquired... I know that everyone wishes, he could fly to heaven, as from now; but there is need to show a will to work44. St. John Chrysostom By what He says in Isaiah 1: 19 He confirms that consent or refusal, depend on us45. St. Clement of Alexandria It is to be noticed that the stages of repentance mentioned in Isaiah 1: 16, 17 are seven: two negative in 1: 16 (namely, washing, and rejecting evil doings), and five positive ones in 1: 17, that should be practiced. 8. AN ADMONITION CONCERNING THE PAST Here, he compares between the conditions of Jerusalem before, and how it ended up, through deviation and evil ways in words laden with sympathy and deep sorrow. The prophet Isaiah is totally straightforward; yet full of love and compassion! a. Jerusalem, that has been “the faithful city” (1: 21), has become like “a harlot.” He likened it to a bride, who has been once loyal to her heavenly groom, keeping His commandments, and proclaiming His splendor and glory through her life; then she ran after another (pagan worship), to get defiled by spiritual harlotry with her lovers (see Ezekiel 16: 25, 32, 36). After being a virgin, united with her Groom, the Grantor of sanctification, she left Him to unite with abominations. You can say that God, the Logos, has abandoned the Synagogue of the Jews that became like a harlot. He deserted it, to take for Himself a (harlot wife) from the Gentiles. Because these who were called before, “Zion the faithful city,” became harlots; while those, became like Rahab, the harlot, who received the two spies of Joshua, and got saved with all her household (Joshua 6: 5) 46. Origen b. It has been indeed, “truly full,” and “justice lodged in it;” but now “murderers” (Is. 1: 21). It has been a dwelling place for the Holy One - who is the “Truth” and “Justice,” for God to dwell and find comfort; but has turned into a place for murderers; that is why God says, “The Son of Man has nowhere to lay His 42 In Hebr. Hom., 12:7. 43 Ad pop. P.G. 49:66,67. 44 In John 1:5. 45 Stromata 1:19. 46 Comm. On Matt. Book 12:4. head.”(Luke 9: 58) When it is holy, she could say, “(My beloved)... lies all night between my breasts” (Song 1: 13) while when defiled, its heart “between her breasts,” turns into a dwelling place of evil. c. Falsehood infiltrated into it, so that its silver has become dross, having the brightness and appearance of silver, but lacking its material and value. Its wine got mixed with water (Is. 1: 21), though having the color of wine. That is a portrait of caring for the appearances of worship, and literality of keeping the commandments, without caring for the depths. Our Christ turns water into wine, while the evil one turns wine into water. Silver refers to the words of God (Psalm 12: 6); and wine to the joy of the Spirit. The superficial man keeps the words of God, and probably knows them by heart, yet he does not carry Christ “the Word of God” in his heart, or in his behavior. He has the appearance of spiritual joy; yet he is quite far away from the joyful heavenly life, and from the fellowship of angels and saints in the Lord. Silver refers to the treasures of the rich; and wine to love and emotion. The one, superficial in his faith, restores to wisdom of the world, as a false treasure, that has the appearance of valuable silver, while it is nothing but ‘dross;’ he looks as though he is full of love and emotion, while his heart is full of water (with no warmth). St. Irenaeus believes that the elders of the Jews, used to mix the wine of the simple commandments of God, with water of human traditions, contrary to the word of truth47. St. Gregory of Nazianzus says, [We are not like many others, who corrupt the word of truth, and mix wine that “makes glad the heart of man” (Psalm 104: 15) with water; that is we do not mix our teachings with anything cheap, valueless, lowly, worn-out, and tasteless48.] d. “Your princes are rebellious, and companions of thieves.” (Is 1: 23) They eat with thieves, and watch on over their clothes, while they are stealing. It was fitting for princes and rulers, to take care of people’s concerns; but they turned their interests toward getting more authority and wealth. They may not, themselves, steal, yet they let the evil one, with his soldiers, rob the people, without paying much attention, because of their love for authority. They are fond of bribes and material benefits; and do not care for orphans and widows. The worldly glory had distracted their minds away from their duty towards them. They turned Jerusalem, “the Church of Christ,” into a place of injustice, cruelty, and violence. The leaderships, instead of being living models for their people, in submission to the word of God, and in practicing life of piety, they became an offense for them. According to St. Irenaeus: [The scribes and Pharisees, began, since Law times, to despise God and refuse His words; namely, they did not believe in Christ49.] 9. THE JUDGE PRESENTS HIMSELF AS A SAVIOR Before this horrible situation, God does not stand tied-handed; but the “Lord of hosts,” the “Mighty One of Israel” (Is. 1: 24) will act with strong hands to save His people. It is to be noticed here, that: a. God, has been called by three names: The “Lord” (Jehovah), the “Lord of hosts,” and the “Mighty One of Israel.” Some scholars see in that, a concealed 47 Adv. Haer., 4:12:1. 48 In Defense of His Flight to Pontus, 46. 49 Adv. Haer. 4:1:6. reference to the Holy Trinity: The Father, the ineffable, and the unseen (Jehovah - I am who I am); the Word, incarnated to lead the battle against the devil, granting His hosts every spiritual victory; and the Mighty Holy Spirit, who works in believers, to liken them to the form of Christ, to let them find a share in the Father’s bosom. Jerusalem has also got three names: “the faithful city;” “the city of Justice;” and “Zion, redeemed with justice” (Is. 1: 26, 27). So also the evil ones, they were called by three names: “the transgressors;” “the sinners;” and “those who forsake the Lord” (Is. 1: 28). b. God counts those who corrupt His people as a heavy burden. He does not stop resisting evil, until He and His people find comfort: “I will rid Myself of My adversaries; and take vengeance on My enemies” (Is. 1: 24) The inside of God stays compassionate on His people, until He destroys evil. c. “I will thoroughly purge away your dross, and take away all your alloy.” (Is. 1: 25) He recreate human nature, to restore to the Church its original beauty, as though by the purifying fire of the Holy Spirit; He purifies us through chastisement, even though it may seem cruel as fire. Fortunate is the man who is chastised in this life, as God does not punish for one offense twice50. A father does not chastise his son unless he loves him. A teacher does not care for a student unless he sees in him certain signs of promise. And when a physician ceases to care for a patient, it is to be taken as a sign of despair in his chances to be cured51. St. Jerome God rebukes to reform and reforms to preserve us from Him52. St. Cyprian e. “I will restore your judges as at first” (Is. 1: 26) When man is restored to his dignity and reason - as he has been when he was first created, he would become like a wise judge. f. Jerusalem, namely, the human soul, would be restored to its title: “The city of righteousness, the faithful city.”(Is. 1: 26) The Church - the New Jerusalem - would be the city of God, the column and base of truth; the bride, faithful to her groom. It would be filled with the penitents and the redeemed, those bearing in them the righteousness of Christ. As to those who have forsaken and rejected the Lord, they will have no place in the true Church, no share in the heavenly Church. “For they shall be ashamed of the terebinth trees, which you have desired; and you shall be embarrassed because of the gardens, which you have chosen.” (Is. 1:29) They would be filled with shame, having coveted the world - the terebinth trees - considering them their paradise. They lost the world, as well as their hope. He likens the world to a terebinth trees, as the Jews used to worship the ‘Baal’ and ‘Ashteroth’ under the terebinth trees. Why did he liken those who have forsaken the Lord to, “a terebinth tree whose leaf fades, and a garden that has no water” (Is. 1: 30)? God created man as a paradise, wherein He finds a sweet fruit. All energies, possibilities, emotions, and instincts, that man carries, all of them are gifts from God, just like trees planted in a paradise, irrigated by the water of the Holy Spirit, to give as fruits-blessings with no 50 On Ps. Hom, 51. 51 Ep. 118:1; 22:39. 52 Ep. 7:5. limits. But, if he denies the Holy Spirit, its trees will dry up, to be burnt by fire, as though turning into a ‘tinder,’ (Is. 1: 31) namely, the leftovers of linen, after being combed, to be used as fuel for fire.
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