Книга пророка Исаии 1 глава 4 стих

The divine Spirit filled the soul of the prophet with the appropriate power and uttered through the prophetic mouth as through an instrument what had been appointed and prepared in advance for the hearers of the words spoken by the Lord. It is for this reason that he says, For the Lord has spoken. The prophet then presents the word itself which the Lord spoke and which the text tells us was spoken from the very mouth of the Lord: I begat sons and exalted them. And so, in fact, the Lord spoke the word, and the prophetic Spirit listened to the voice of the Lord and delivered the word through the prophet as through an instrument before an audience of people. The prophet attended to what the Lord had said, and he calls the elements to council for the instruction of the reader. The heaven hears the divine powers and the earth is the dwelling place of mortals. He calls on heaven to hear and the earth to give ear either because they are animate (for the heavenly bodies and the elements of the earth also have souls, according to some theories); or he summons the unseen powers through those elements; or, since prophecies were supposed to happen much later, and the prophet was of a mortal and transient nature, he addressed the word to what would remain; or, he calls on the heaven and the earth because the Jewish people were not worthy. He in fact attributes hearing to heaven and the ability to give ear to the earth, and this is in essence the better reading, although it is all rather literal.

5 He says I begat sons because people have rational souls and were created “according to his image,” and because our first parents were created with a special prerogative.

The prophet speaks in riddles when he says, The ox knows its owner. Although the Gentiles—who formerly surpassed irrational animals in almost nothing—will understand, Israel will not understand. For he did not write that Israel has not understood but rather that Israel will not understand. In the illustration from the natural realm, of course, the ox and donkey know their keepers. But those who have been blessed with such providential care from God, and who not only have been created rational but who have even been deemed worthy to be called the people of God, have been honored with the appellation sons. And those whom the Lord reared and educated and honored and brought up are not like irrational creatures; they know the Lord. I suppose that he is prophetically alluding to the very Christ of God, who as Lord dwelled among those of absolutely every nation, according to the incarnation, but Israel would neither receive him nor acknowledge him, nor take notice of him, because, as the text says, they will not understand.

Therefore, the prophetic Spirit witnessed that the Son had spoken these words of introduction in his own person, and in the accusations brought one after another, it was no longer the Lord but the Spirit himself who was casting blame on the people, as when in another context he said to those being accused by the Lord, Ah, sinful nation.

Because of these things, then, the Holy Spirit convicts the Jewish nation and considers them miserable and the worst of all the nations since they derive profit neither from their adoption as sons, nor from the honor of which they were deemed worthy by God. Even though they were exalted and obtained the greatest privileges from him, they were not often struck with amazement by the extravagance of the love of God, and they were therefore punished and chastened because of their impiety: “For whom the Lord loves, he disciplines, and he punishes every son he accepts.”

We should note that those who call themselves Israel because they descend “from the stock of Abraham” and who take pride in the fact that, “according to the flesh,” they are “of the seed” of people loved by God—those people the Holy Spirit calls a sinful nation and a people laden with iniquity, an evil seed and sons who deal corruptly. He thus teaches that those who foolishly take pride in their race and “forefathers” are deluded.

In another context, the prophet says that the Son is the Lord. It may be appropriate to identify the Son in the citation as the Son of God, the Word, who was of human nature and a rational soul as other humans, since the text says, I begat sons and exalted them. The text says in addition: You have forsaken the Lord, and you provoked to anger the Holy One of Israel. Who did they abandon but Christ, whom they caused to suffer through their provoking to anger and abandoning and the rest? 6 One should observe that, in the charges that he brings against all of the Jewish people, the rulers as well as the subjects, the prophet accuses them of nothing other than abandoning the Lord. For he does not censure them for idolatry but because they abandoned the Lord, whom ox and donkey know, but Israel does not know. For this reason he justly reckons them miserable and considers them as far worse than those who are irrational by nature.

Увы. Это междометие выражает сетование, сожаление, однако гораздо чаще оно встречается в контексте угрозы ("горе": Ис. 3:9, 11; Ис. 5:11, 18, 20-22; Ис. 29:1, 15; Ис. 30:1; Ис. 33:1).

Оставили. Т.е. стали отступниками.

Святаго Израилева. Называя Господа этим особым титулом, Исайя акцентирует внимание на Его исключительном величии, внушающем благоговейный страх. В Книге пророка Исайи этот титул встречается двадцать шесть раз (напр., в Ис. 5:19, 24; Ис. 12:6; Ис. 30:11, 12, 15; Ис. 41:14, 16, 20; Ис. 45:11; Ис. 48:17; Ис. 55:5; Ис. 60:9, 14; ср. также титул "Святой Иаковлев", Ис. 29:23; "Святой", Ис. 10:17; Ис. 40:25 и "Святой ваш", Ис. 43:15).

Woe, sinful nation, a people full of lawlessness, an evil seed, lawless sons; you have forsaken the Lord and provoked the Holy One of Israel. Symmachus translated this more clearly: "They abandoned the Lord, they reviled the Holy One." For not only did they abandon their maker and offer the worship of God to idols, but they also reviled him who became man and worked out the salvation of all people, mocking him and calling him now a deceiver and one possessed by a demon, now a Samaritan, and now jesting, they said: "Aha, |97 a| you who would destroy the temple and build it in three days, come down from the cross." And he calls them an evil seed not to insult their ancestors, but to convict them of their own wickedness. Thus also John the Baptist called them a brood of vipers, and the Lord an evil and adulterous generation. For they did not preserve the nobility of their ancestors. Then he imitates someone angry at another, speaking now to him and now to himself, and adds: They are estranged and gone backward. That is: having left me, they went over to my adversaries. For this he says elsewhere also: "They have turned to me their back, and not their face."

And he will judge between the nations, and will rebuke many people. I marvel at those who can bear to understand this passage differently and think that the return from Babylon is foretold through these words. For what nations ran there after the second building of the temple? And what law was given there? For the old law God gave not in Zion but on Mount Sinai. It is clear, then, that he is alluding to the new covenant, given there first to the apostles, and through them provided to all the nations. He prophesies that not only a law but also a word will go forth from there; thus he named the evangelical proclamation. For this the blessed one also teaches us Luke: "as they delivered them to us, who from the beginning were eyewitnesses and ministers of the word." For here he calls "word" not the divine Word, but the teaching of the divine word; for the divine Word has not gone out from Zion, but in Zion he taught the truth. And they shall beat their swords into plowshares, and their spears into sickles; and nation shall not lift up sword against nation, neither shall they learn war any more. We do not find that these things happened after the return from Babylon; for there were successive wars throughout the whole world, with the kingdom divided into many parts and with those ruling nation by nation rising up against one another. But with the epiphany of our God and Savior, the Roman empire flourished, and this, having overthrown many kingdoms, assumed power over all, and under it the subject nations no longer use instruments of war against each other, but all enjoy the benefits of agriculture. But formerly there was such great discord that Israel was divided in two and was consuming itself, and in one corner of the world, or rather in one province—I mean Palestine— Philistines and Moabites and Ammonites and Idumeans and Amalekites were campaigning against each other. But all |100 a| these things the incarnation of our Savior extinguished. For at the very time of the salvific birth from the virgin, Augustus sent out, it says, "to enroll all the world." From this the change of wars to peace took its beginning, and the proclamation ran unhindered, as the wars among nations were extinguished, and with all the nations subject to one authority, the heralds of the truth traveled without fear, conveying the saving doctrines. Thus, having been commanded to prophesy these things, the prophet exhorts the people called Jacob to receive the light of truth, and he speaks thus: