Толкование Книга пророка Исаии 1 глава 1 стих - Экзегет

A prophet is one who proclaims either the future, or present hidden things, as Paul says: "But if you prophesy, and an unbeliever or an uninstructed person enters, the secrets of his heart are revealed." And Elisha: "Did not my heart," he says, "go with you, when the man turned from his chariot to meet you?" The prophet sees with the governing part of the soul, as if being formed in waking dreams; or as one might see a writing on a tablet of good, or of contrary things. It is not through an ecstasy of the mind, as some have said, with the human mind being veiled by the spirit—which, indeed, is unworthy of a divine visitation, to make God himself senseless and close to madness. For the Divine, in those in whom it dwells, is perfecting, not depriving of natural reasonings. For it is not likely that one who helps others with his word should be ignorant of himself, and have fallen away from the benefit of his words. And how can the spirit of wisdom fill one with ignorance? For light does not cause blindness; rather it calls the faculty of sight into action, as also the pure mind of God to spiritual vision. It is a characteristic of a wicked and solitary power to produce ecstasy with a view to plotting against those who receive it. And how could the Apostle, being wise, not follow what he would say? "For a wise man," he says, "will understand what comes from his own mouth, and on his lips he bears understanding." How then, "Isaac," it says, "was in ecstasy at the entrance of his son?" And the great David, "But I said in my ecstasy?" But it calls astonishment thus, as in, "The heaven was amazed, and the earth shuddered." There is also prophecy through dreams, by which Joseph in Egypt, and Daniel in Babylon foretell the future. And it is no wonder, if Pharaoh and Nebuchadnezzar have seen them. For concerning worldly conditions, it was necessary for the rulers to foresee, so that they might be believed. And Balaam, and Caiaphas also foresaw, having those who obeyed them; the one, as high priest, the other, as a seer. There is a dispensation here, therefore, not a pure mind being illuminated. Sometimes, therefore, the prophets clearly state what is being revealed, so as not to need any interpretation for them; as in, "What to me is the multitude of your sacrifices? says the Lord, I am full," and what follows. And sometimes through symbols; as in the dreams of Joseph and Pharaoh, who saw through ears of corn; the one, things concerning himself and his brothers; the other, the coming seasons; as also, "A vineyard was made for the beloved on a horn, in a fruitful place," and what follows. And Daniel saw the Kingdoms in the forms of worthless animals. And some things are also said in a composite way; some things being said literally, and some things according to their meaning; as that with the Savior: "Do you not say that there are yet four months, and then the harvest comes?" This is literal. But that according to its meaning is, "Lift up your eyes, and see the fields, that they are already white for harvest." Such also is that in Isaiah, "Because this people did not want the water of Siloam, that goes softly," and what follows. For in these things, both Siloam and the so-called strong river are spoken of tropically. But literally: "The people who wanted Rezin, who was king of Damascus, and the son of Remaliah, who reigned over Samaria." For holy Scripture, being for the benefit of all, both offers a ready meaning to the more simple, or even the more indolent, and grants to the more diligent an exercise for the mind through the things which have been hidden. And sometimes God thus arranges the whole human condition. For both the lack of necessities exercises the mind, as well as the circumstances and all coincidences. Such also is the obscurity of the Scriptures, so that by being occupied with these things, one may be drawn away from worse things. And  that things acquired with labor are both beloved and precious. And nature for this reason shows dreams to be unclear, God training the mind, so that at times there is need of divine grace for discernment, since our own thoughts are not sufficient for the hunt for truth. For this reason Joseph and Daniel interpret these things. At the same time, also through constant study, the divine oracles are impressed upon the soul, and become more venerable. For it is necessary for one's whole life to learn both by knowledge and by action. As Moses, having learned the wisdom of the Egyptians for forty years, on the pretext of shepherding went into the deserts, devoted himself to the contemplation 1821 of beings, and not wishing to be sent for the care of men, not even then being devoted to action alone, but often returning to contemplation, as when they turned to the making of the calf. Such was Elijah, fleeing the crowd of human affairs. If, therefore, for the saints the acquisition of truth came about through labor, and after countless retreats Elijah was deemed worthy of God, how is it likely for us to enter upon greater things without a struggle and with unwashed feet? But it is necessary for those who encounter the words to have common and worthy reasons concerning God. For Scripture speaks in a human way to human beings. So that even if Scripture speaks of God as being angry, or grieving, or repenting, it is fitting to seek the intention of the word, harmonizing it with the appropriate concepts concerning God. And of the prophecies, since they are about future things, the times are recorded from the kings. Since the state of affairs among the Jews was then about other things, but things that had not even come to mind were going to happen after long periods of time; so that it might be known how long before things spoken, which had not even entered the mind, would come to be after long periods of time; so that it might be known how long before they were spoken and after how long they came to pass. And that, When weakness abounded, power superabounded. For nearly most of them coincided with one another in time. Hosea in the days of Uzziah, and in the days of Jeroboam. Micah in the days of Jotham and Ahaz. Zephaniah in the days of Josiah son of Amon. But now the kings set forth are Uzziah, Jotham, Ahaz, Hezekiah; and it shows that he did not see the oracles against Judah and Jerusalem in the time of only one king, but in the time of the four. For you would find him in each reign rebuking the Jews, and foretelling the things concerning them that lay in the future, until the end of the Book, so that the whole subject is, as he says, a vision against Judah and Jerusalem, which the Holy Spirit showed him as in a mirror. And here Judah signifies the nation of the Jews, or the land itself. And Jerusalem, the city, or the worship then in it according to the law; of which he foretold the destruction, and the new commonwealth of Christ. For the Jews were driven out because they disobeyed the constant exhortations; but the Gentiles were called, having ceased from the error of idols. And being about to speak visions against Egypt, and Damascus, and Babylon, and to mention very many others, he has put all these things in second place. But he made his beginning from those dedicated to God, according to what was said: "Begin from my holy ones." And, "The mighty shall be mightily tested." And, "From whom much is given, much will be required." For having received very many benefits from God, they became unworthy of them. And he vehemently attacks both rulers and followers, by divine assistance scorning all danger and fear. The book, therefore, is one. But it was spoken 1824 in parts over different and long intervals of time. And it is difficult to fit the times to the words, and to assign the polity to the deeds of each reign. Indeed, the time of the aforementioned kings amounts to fifty years in all, in which the word encompassed the prophecy. And they say that, as the prophet proclaimed the words from God, certain ones were present, the so-called recorders, noting down the things said, both in the house of God and at the gates. For there they made their speeches, on account of the crowds coming in. After then the the narrative of the prophet, I have compiled the things that were said. FIRST CHAPTER. aʹ. 9A vision, which Isaiah the son of Amoz saw, which he saw against Judea and against Jerusalem, in the reign of Uzziah, and Jotham, and Ahaz, and Hezekiah, who reigned over Judea9. Vision is a more accurate of the senses for the apprehension of truth. For hearing and vision do not perceive fearful or pleasant things in the same way. For this reason the contemplation of true things, because it is clear and indubitable, has been called vision. For this reason the prophet was also called a seer, and one who looks forward, as were Amos and Samuel; the one, as seeing the future; the other, as a contemplator of the divine will. It is our part, to be purified for seeing; but it is God's, to illuminate the mind for the revelation of secret things. And having set forth a vision, he brought on a promise of words. For he did not receive it through hearing, but he proclaims a thought impressed upon his mind. There is a need, therefore, for words to declare the things that have been seen. And God impresses these things by touching the ruling part of the worthy. And showing the prophecy to be paternal, he also added the father. And the word "saw" is twofold: the one, to show the commonality of the vision; the other, indicative of the specific one. And he shows the words to be visible, according to the passage in Exodus: "And all the people saw the voice." But of the other prophets, some set forth a vision, others a word of prophecy. A vision, indeed, Obadiah, Nahum, Habakkuk; but a word, Hosea, Amos, Micah, Jonah, Zephaniah, Haggai, Zechariah. And Malachi says, "The burden of the word of the Lord." And Nahum, "The burden of Nineveh." And Habakkuk, "The burden which Habakkuk saw;" indicating that they do not have the power of prophecy from themselves, as 1825 the burden is equal to the gift from God; and, "By the hand of Haggai," can have the same meaning as the burden." Therefore Isaiah, having set forth the vision, brought forth the words; but Amos, having set forth the words, brought forth, "Which he saw;" and some define the times, but others wrote without reference to time. And some wrote of the kings of the race; but others, perhaps of the Barbarians, because they were then ruling as more notable rulers. And some included their own fathers, while others omitted them. And perhaps they say, some were from notable fathers, for the sake of easy acceptance (for the more well-known are more trustworthy); while those from obscure fathers were silent about them. And they say that the father of Isaiah was not one of the twelve; for that one is called Amos with a smooth breathing, and is interpreted as a harsh word. But that of Isaiah has a rough breathing, and signifies completion, and power, and strength. And Uzziah was also called Azariah. For in the second book of Chronicles, he is called Uzziah; but in the second book of Kings, Azariah, and of the same father and mother. For the mother was Hannah; and the father Amaziah. And the time of the reign was the same, fifty-two years. And under Uzziah, who was also Azariah, Isaiah, Hosea, Amos prophesied. But since the beginning of the word of the Lord was to Hosea, did he perhaps begin to prophesy first? and since Amos, two years before the earthquake, perhaps before the Vision of Isaiah, in which he says, The lintel was raised?