Толкование Книга пророка Исаии 1 глава 2 стих - Экзегет

He astounds the hearers, as if even the insensible things perceived the words of God, which they, being rational, had rejected. And perhaps not seeking trustworthy hearers of words, but intending them as judges, before whom he was about to accuse the people, he quietly summons the powers in heaven, and the nations on earth, foreshadowing those whom God has called in place of the ungrateful Jews, who also condemn their ingratitude. That is, since the things being prophesied were to happen after long periods of time, and none of the hearers would have remained alive for their fulfillment, he calls the divine powers and the everlasting parts of the world also for a testimony of the things that would later come to pass. Perhaps also, as the nation of the Jews was no longer worthy of a divine voice, he calls upon those of the gentiles who have a heavenly mind, and those who are more earthly? Therefore to the first, as being intelligent, he assigned hearing; but to the second, the to hearken. For hearing through ears is more corporeal. 1828 At any rate, since among the Jews there were some who were lofty, such as prophets, and certain such men, even if rare; but the rest were all earthly and lowly, he called both. And perhaps he calls as witnesses those in whose presence the giving of the law took place, wishing to convict their transgression in the presence of the same ones. For "Gather to me," he says, "your tribe leaders, and your elders, the judges, and the scribes, that I may speak in their ears, and call heaven and earth to witness against them." Wherefore also Moses calls upon these as witnesses: "Give heed, O heaven, and I will speak; and let the earth hear the words of my mouth." And showing that these things would certainly come to pass, he added: For the Lord has spoken. "For since," it says, "God spoke, it also comes to be." As, therefore, the choosing of those in Israel became most notable, when all creation was moved against the Egyptians and the other enemies; so also he wills that their rejection be known to all. And again, since, having disregarded the law, they worshipped creation rather than the creator, worshipping the host of heaven and idols made of matter, he most fittingly alludes to their impiety in these things through the invocation. Wherefore God also says to one of the prophets: "Arise, and plead your case before the mountains, and let the hills hear your voice. Hear, O hills, the judgment of the Lord, and you ravines, the foundations of the earth, for the Lord has a case against his people, and with Israel he will enter into judgment." For the judgment is not against mountains and hills, but against the very impiety that takes place in mountains and hills. In addition to these things, he provided them a goad to their memory. For heaven and earth, being continually seen, would drive out the forgetfulness of the observers, of what they did in their presence. It must be said that all hear; for the word is to men, whom he called sons. And since every man is composed of a heavenly soul and an earthly body, and has a kinship with both heaven and earth, He convicts sin in the presence of his most kindred things.
It would be fitting for God the Word to say concerning rational souls, "I have begotten and exalted sons." And He begot them in two ways: first, by bringing them out of non-existence into being; and second, by striving to show them better through virtue and doctrines; just as it is also said, "I have exalted." Thus also Paul is in travail with those in whom Christ must be formed. For he gave them the law, and sent prophets. Or "I have exalted" means, because he led them out of Egypt with glory, and accomplished so many wonders against their oppressors. 1829 And he also showed fatherly providence for them; for example, giving bread from heaven, and a table in the wilderness. He calls them sons, therefore, both as intelligent creatures, and as having received more care than others, when it became, "The Lord’s portion is his people Jacob, the lot of their inheritance is Israel." Wherefore he also deemed them worthy of this address, even if they became unworthy of it. Wherefore also they had the address of sons figuratively. For the true adoption belongs to those: "To whom he gave power to become children of God, who were born not of blood, nor of the will of the flesh, but of God;" just as, for contrast, Israel is called firstborn, but not only-begotten; therefore let not the Jews be proud, hearing, "Israel is my firstborn son;" since also Cain, being firstborn, was cursed, while Abel was admired. And Ishmael was firstborn, but not heir; and Esau was firstborn, but was hated. "For Jacob I loved," he says, "but Esau I hated." And Reuben was firstborn, but was rejected from the promise concerning Christ, Judah being preferred. God therefore, for His part, both begets and exalts, and gives to the worthy to say, "Our Father who art in heaven." But those of Israel rejected him, not fearing him as God, nor honoring him as father. For they rendered worship to idols, saying "To the piece of wood: You are my God you; and to the stone, 'You begot me,'" inscribing the devil as their father. For he who commits sin, he says, is born of the devil. And to those who do evil, he says, "You are of your father the devil." And it is fitting for the Savior to say these things prophetically, as those of Israel did not receive him and punished him with a cross, he who visited them alone out of all the nations. Wherefore he says, Israel did not know me. And my people did not understand me. for they did not understand what sort of person he was, who had also been seen in various ways by their fathers in human form. Therefore he says, "Abraham your father desired to see my day, and he saw it, and was glad." And, "Jerusalem, Jerusalem, how often I wanted to gather your children together, and you were not willing!"