Commentary on Isaiah, Discourses 1–19

Commentary on Isaiah, Discourses 1–19

continued

Discourse 6

1 The Lord sent death upon Jacob, and it came upon Israel, and all the people of Ephraim will know, and those who dwell in Samaria, saying in arrogance and with a haughty heart: Bricks have fallen, but come, let us hew stones, and let us cut down sycamores, and cedars and let us build for ourselves a tower. The prophet's discourse concerning Emmanuel has been long, which having skillfully completed, he returns again to the things at the beginning; and they were these: For he strongly accused Israel, as being disobedient and provoking God who had always saved them, and on account of this reason, giving itself over to the worst evils; for he was saying that they did not want the law of the Lord of Sabaoth; but they provoked the oracle of the holy one of Israel. And the Lord was angry in wrath against his people, and he laid his hand upon them, and struck them. And the mountains were provoked, and their carcasses became like dung in the middle of the road. And by the provoked mountains he means the kings of the Assyrians; for they have become arrogant and boastful, and lofty in their minds. Who, having shaken all Samaria from its foundations, took Israel captive, and carried them away to the mountains of the Persians and Medes. Therefore, having completed, as I said, the proclamation of Emmanuel, he follows again the purpose set forth in the beginning, and relates the destruction of Samaria, saying:

2 "The Lord sent death upon Jacob, and it came upon Israel. It must be known that both the Hebrew edition, and other interpreters, have put "word" instead of "death. For it says, "The Lord sent a word upon Jacob, and it came upon Israel. But what kind of word? Evidently, one that condemns the impious, and subjects to punishments those who had abandoned him, and had worshipped the works of their own hands. So whether it is said, God sent death, or a curse, or a word, the force of the concepts will not be inconsistent, but will rather proceed to one and the same purpose. He mentions, however, a history in these things, which I will relate briefly. For thus and with difficulty will the meaning become clear. Therefore, at various times in Jerusalem, both good and evil men have reigned over Judah, that is, Jacob; and no less so over Israel from the tribe of Ephraim in Samaria. For from the tribe of Ephraim was also their first king, Jeroboam the son of Nabat, who also persuaded them to worship his golden calves. Therefore, of those who reigned at various times both in Jerusalem and in Samaria, very many have become, as I said, fearlessly offending God, profane and idolaters, worshipping the host of heaven, and having unholily served wood and stones; such a one was also this Ahaz, who also made his own children pass through the fire, and wrought a great many evils against Jerusalem, and he also transgressed against the divine temple itself.

3 But when he was removed, seized by death, Hezekiah succeeds to the scepter, while Hoshea son of Elah was reigning in Samaria over Israel, that is, the ten tribes. While he was governing the kingdom, the king of the Assyrians marched against Samaria. And along with it he also captured many other cities of Judaea. Then after this, while Sennacherib was overrunning Judaea, God miraculously saved Jerusalem, as Hezekiah was pious. And it is written thus in the fourth book of Kings: And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria and besieged it. And they took it at the end of three years, in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel. And Samaria was taken, and the king of Assyria carried away Samaria into Assyria, and put them in Halah and in Habor by the river of Gozan, and in the mountains of the Medes; because they did not obey the voice of the Lord their God, and transgressed his covenant, all that Moses the servant of the Lord commanded, and they did not hear, and did not do. And in the fourteenth year of king Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah, and took them. And these things are from the holy Scriptures.

4 But that Sennacherib destroyed Samaria, coming up against Jerusalem, we will effortlessly see from what the blessed prophet Isaiah himself has written. For Rabshakeh addressed those sitting on the wall thus: Let not Hezekiah deceive you, saying: Your God will deliver you. Did the gods of the nations each deliver his own country from the hand of the king of Assyria? Where is the god of Hamath, and of Arpad? and where is the god of the city of Sepharvaim? Were they able to save Samaria from my hand? Therefore Sennacherib destroyed Samaria along with the other cities and countries; then he besieged Jerusalem. For because he had spoken foolishly of the divine glory, an angel went out from the Lord, and killed from the camp of the Assyrians in one night one hundred and eighty-five thousand. Therefore, since Sennacherib came against Jerusalem, but had already destroyed Samaria when God delivered it up, because it chose to do worse things than those in Jerusalem, he necessarily says: "The Lord sent death upon Jacob, and came upon Israel. But Samaria has been burned, in which Israel dwelt, that is, the ten tribes, and it has utterly perished. And it was, I think, wise for those who remained in it to consider that offending God is truly most difficult; then, having understood this, it was by all means necessary to appease the one who was grieved, and by changes for the better to soothe the one who was provoked.

5 But they did not do this, nor did they take it to mind at all; but being senseless, they spoke even more greatly: “Bricks have fallen, but let us hew stones, and let us cut sycamores and cedars, and let us build for ourselves a tower. O what great ignorance. For why was it not necessary rather to say: We have offended through foolishness the all-powerful God? And for this reason, our cities and villages were captured. Come, let us by repentance unload the wrath. But they did not say these things; but rather, insulting the security that comes from God's help, they said that the walls of the cities in Samaria had been made of crumbling brick. But if we hew stones, and the incorruptible woods, I mean sycamores, and cedars, and fit them together and raise a tower, we will be invincible to our enemies, and we will remain unassailable. Therefore, those saying these things, he says, with hubris and a proud heart, will know, that is, they will learn again, where their plan will lead, and that their counsel will again end in destruction. It should be known that after the sack by Sennacherib in the time of Jeremiah, Nebuchadnezzar made war on Judea and took it all by force. and he sacked Samaria, both it and Jerusalem. Therefore, the prophet Jeremiah says: “Cursed is he who puts his hope in man. And makes flesh his arm. For no one will save the one who has come under divine wrath.

6 “For the high hand, who will turn it back,” according to what is written? And God will dash those who rise up against Mount Zion against them, and will scatter their enemies; Syria from the rising of the sun, and the Greeks from the setting of the sun, those who devour Israel with a whole mouth. When God strikes because of many sins, he brings dressing to those who have suffered, so that he might appear in every way to be calling them to repentance, I mean, both through pain and consolation. He promises something of this sort now to those who suffered the devastation. The passage before us has a historical explanation, which it is necessary, as I said, to speak of briefly. For the last war by Nebuchadnezzar was waged against all of Judea together, and indeed of Samaria, and they were carried away captive, and they served their enemies for seventy years. But when the time of wrath was completed, the God of all again had mercy, and indeed he arranged for them to be released, after Cyrus the son of Cambyses had conquered the Babylonians. And when those who had suffered arrived at the holy city, they wished to rebuild its walls. And indeed they did so, and they built their divine temple. But no less, although they had suffered so much, and had paid the penalties for their ancient transgressions, the neighboring nations rose up against them again out of envy. For they did not want Jerusalem to become strong.

7 But most of all the others, those from neighboring Syria and Damascus attacked fiercely. Yet they were conquered, as God saved and defended those from the captivity. For they had overcome their enemies. Then, as time went on, Antiochus, surnamed Epiphanes, king of Asia, was aggrieved at Ptolemy, who was then king of the land of the Egyptians; and having stirred up a war, he was conquered, and was saved with difficulty. And so that he might not run home completely empty-handed, having no memorial of victory, he campaigned against Judea, took Jerusalem, and having it under his hand, and having plundered all the holy vessels, he established a certain general, Lysias, in Judea, ordering him to guard the province. But when the aforementioned Antiochus into the has run his own kingdom, the Jews have warred against Lysias the general, and have been victorious. Indeed, learning these things, Antiochus died from grief. Therefore, the God of all promises aid to those who were ravaged by Nebuchadnezzar, and who barely escaped captivity, he says: "And God will dash to pieces those who rise up against Mount Zion, against them. Do you hear how he who strikes also binds up? Who then are those who rise up? Syria from the rising of the sun, and the Greeks from the setting of the sun. For Antiochus was a Greek by race, coming from Macedonia. And this is in the west.

8 For the land of the Macedonians is part of the West, especially when it is considered in comparison, according to its position, with those from the rising of the sun. And these are Syrians and Damascenes. And since he says concerning the Greeks, "those who devour Israel with their whole mouth," it must be known that Antiochus treated the Jews cruelly and inhumanly, and killed countless numbers wretchedly and pitiably, when the Maccabees also contended, and the glorious victories of those men were accomplished. And Josephus recounts these things in his book about them. But indeed, the children of the Greeks devour Israel in another way, and it is necessary to say how. For their poets and orators, having reached the height of eloquence, and as far as it pertains to words, being clever and wise, sometimes seize the spiritual Israel, that is, a mind that sees God, and deceive those who have already believed in Christ, so that they choose with them to worship the creation rather than the creator. These devour Israel with their whole mouth, to whom one must not pay attention. For if the brilliance of speech is seen to run together with good works, it will be both acceptable and pleasing to God. But what else would it be, bare and alone, than, as the most wise Paul says, "a resounding bronze, or a clanging cymbal? For all these things his anger has not turned away, but his hand is still raised high.

9 And the people did not turn back until they were struck, and they did not seek the Lord. For the God of all saved even a sinning Israel, and granted aid, so that they became greater than those from neighboring Syria, and from the setting of the sun, who were devouring him with their whole mouth. Yet the Lord's anger against them, he says, did not turn away, that is, it did not cease, but rather the hand of the one who strikes remained high, evidently ready to inflict other blows upon them. For what reason? For the people did not turn back, he says, nor did they abstain from their own sins. He did not seek out the Lord, because he wished to think and to do what seemed good and pleasing to himself. But they remained holding such an opinion, until the high and all-powerful hand was brought upon them. But what again was the subsequent blow, how is it not worthwhile to see? For last, as I said, Nebuchadnezzar took all of Judea. And he relocated Israel to the mountains of the Persians and Medes. And since, as I said, the times of the captivity had already passed, they were brought back to Judea, and have inhabited Jerusalem, the tribes no longer being divided into two, but all henceforth having become one kingdom. For this was what was said by one of the holy prophets: "And they shall come up out of the land, and shall appoint for themselves one ruler.

10 Therefore, after all returned from captivity to Judea, those from Syria and those from the rising of the sun warred against them, yet they themselves were also defeated, as God defended the redeemed. Then they spent the intervening time until the coming of our Savior not living auspiciously, nor indeed completely departing from those ancient sins, but rather conducting themselves improperly and unlawfully, and very neglectfully. And when Christ shone upon those throughout the world under heaven. For God appeared to us, according to the voice of the psalmist; they have kept their stubbornness, and have done what is not lawful, not accepting the word from him, not honoring it with faith. And why do I say these things? Acting with unholy insolence, they arrived at such a point of impiety, and of unholiness of ways, as to hand him over to the cross, and to deny the Holy and Righteous One, and to try to inflict death upon the author of life, the one who justifies the ungodly; and for this reason he shone upon those throughout all the earth, in order to abolish death, and to render inactive the sting of sin. For all these reasons, the hand of the one who strikes has remained high, and his anger has not turned away.

11 For they have been given over to desolation, with Vespasian and Titus warring against them, and the entire force of the Romans, at which time the wretched ones were utterly destroyed, their land being burned, and the temple itself being shaken down, and having fallen completely, so that not a stone was seen lying upon a stone, according to the Savior's voice. Therefore, since the compassionate God is long-suffering over our failings, to despair is very difficult, and I say that we ought by every means to appease him when he is grieved. And he does good to those who do not sin; but he saves those who have chosen to disobey through the gentleness that befits him. Let no one among us, therefore, be hard-hearted, nor slow to perceive his gifts, but through the very ways he has seen fit to do good even to those who are not good, coming to a recognition of his inherent love for humanity, let us repent of what is past. And let us reshape our own will toward the need to serve him, and to choose the ways of reasonableness. And the Lord will take away from Israel head and tail, great and small, in one day, the elder and those who show partiality; this is the beginning; and the prophet, and the one teaching lawless things; this is the tail. And those who bless this people will be leading them astray, and they lead them astray so that they may devour them.

12 By saying that the hand of the one who strikes has remained high, he clearly relates that the divine wrath upon them would never cease, and what sort of manner the torment to be inflicted upon them would be at times. For, he says, there will be taken away from Israel in one day, that is, at one time—clearly, the time of the war with the Romans—both head and tail. And what the riddle is, he interprets, saying, great and small, that is, distinguished and insignificant. And who these might be, he again showed by adding: The elder, and those who show partiality. And by these he means, as I suppose, the tribe that had obtained the priesthood, that is, those of the blood of Levi, whom the people under their authority also called elders. And indeed the divine disciples addressed them, saying thus: "Rulers of the people and elders, if we are this day examined for a good deed done to a helpless man, by what means he has been healed, let it be known to you and to all the people, that it is in the name of Jesus Christ of Nazareth. For these elders, having the authority to judge, did not render correct verdicts on each of those judged by them, taking bribes insatiably and showing partiality to the rich, although the law through Moses cried out: "Judge righteous judgment; and also, "You shall not show partiality in judgment," placing it everywhere. This then, he says, is the beginning; and it has been reckoned as the head.

13 For the priest is the head of the peoples, when it is conceived as of one body. And he says that with the elder will also be taken away a prophet and one who teaches lawless things. And this, he says, is the tail, that is, what follows. For there were some among the Jews who interpreted the law given through the all-wise Moses; but they did this in a distorted manner, incorrectly adding to the words of Moses unwritten traditions, commandments and teachings of men. These have led the people of the Jews astray, and have made them raise a proud neck against Christ. Therefore, since these also followed the opinions of the priests, who were placed in the rank of the head, he called them the tail. For as I said, when we think as of one body, it surely follows the tail to the head. But since he called them prophets, we will not reckon them to be holy and true. For he added that they teach lawless things. But we say this: For there were indeed false prophets in Israel from time to time, that is, at the times when there were true prophets. But after the times of the captivity, one could not say with certainty that there were any others at those times; unless perhaps one were to speak of those whom Gamaliel, being a teacher of the law and honored by all the people, also mentions, as it is written in the Acts of the holy apostles.

14 For he addressed those in the council concerning the holy apostles, saying: "Men of Israel, take care for yourselves what you intend to do regarding these men. For before these days Theudas arose, claiming to be somebody great, to whom a number of men, about four hundred, joined themselves; he was slain. And all who followed him were dispersed, and came to nothing. After this man, Judas the Galilean arose in the days of the census, and drew away people after him. He also perished, and all who obeyed him were scattered. Therefore, he says that the head and the tail will be taken away, according to the meaning just now given by us. But he says that those who bless this people will be leading them astray, and they lead them astray so that they may devour them; for the leaders of the Jews, having been entrusted with the holy and divine tabernacle, and being ordered to perform the sacrifices according to the law, urged the peoples under their hand to bring gifts, saying that they were blessed if they brought them lavishly. And they did this bitterly, not laying claim to or caring for reverence towards God, but looking to their own avarice. For this reason, he says, they lead them astray, so that they may devour them. For being insatiable, as I said, in their desire to be rich, they did not teach the peoples that it is fitting to please the God of all by choosing to fulfill the law;

15 but rather they urged them to honor him with offerings beyond their means. For on account of this reason, they themselves did not accept the faith in Christ, and shutting up as it were the kingdom of heaven, they did not permit others to enter into it. For they knew that when the shadow of the law was abolished, and the evangelical proclamations were received, the worship in types and through blood would surely cease, and sacrifices would also be abolished, when the worship in spirit had been introduced. And this is a complete removal of their inherent insatiable avarice. Therefore God will not rejoice over their young men, and he will not have mercy on their orphans and their widows, because all are lawless and evil, and every mouth speaks unjustly. And now the word leads us, from clear examples, to things beyond sense and intelligible. For here he speaks of young men, not at all, of course, those in bodily robustness, or those in the prime and youth of the flesh, but he means rather those who would have spiritual strength in mind and heart, so as to be able to accomplish very youthfully the things through which they will be illustrious, and most well-known to God, and full of all gentleness. And to those who are so disposed in their state, the blessed John has addressed, saying: "I write to you, young men, because you are strong, and you have overcome the evil one.

16 But before the coming of our Savior, there were some, even among the Jews, who, in the manner I have just mentioned, had practiced acting manfully, by choosing to fulfill blamelessly the commandment that had been given, and being able to excel very richly in the glories according to the law. And they were not rejected by God. For it was still the time of the shadow in the law, and when the evangelical and Christian way of life had not yet been revealed, those things were held in much praise. Thus it is also written about both Zechariah and Elizabeth: "Now it came to pass in the days of Herod, the king of Judea, that there was a certain priest named Zechariah, of the division of Abijah, and his wife was of the of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. In this manner, I think, the holy prophets themselves also lived. And indeed, the divine Paul, although saying openly that he was blameless according to the righteousness which is in the law; "But what things were gain to me? these, he says, I have counted loss for Christ. Therefore, before the coming of the Savior of us all, Christ, some who took pride in the things of the law were esteemed, and were brave and youthful.

17 But after His appearance, and the preaching of the gospel, the things in the law have ceased, the shadow has passed over to the truth, and worship in spirit and in truth has been brought in. Therefore, God does not rejoice in the young men of the Jews, that is, those who are still acting manly, by choosing to live according to the law. And unacceptable are the sacrifices through blood, and circumcision of the flesh, teachings of baptisms, and the idleness of Sabbaths. But we have been taught, as I said, the way of the life that pleases God. Rejected, then, and very rightly so after the cessation of the shadow are the young men according to it; and far from being pitied are the orphans and widows. He calls orphans those who, as it were, are in need of spiritual conduct and of instruction from teachers. And similarly, we say widows are souls that have become destitute of the ability to bear fruit, because they do not have the sower and provider of all good teachings. But that we will find those from Israel to have been deprived of true instruction, on account of their insolence toward Christ, no one would praise. For their eyes were darkened that they might not see, according to the voice of the psalmist. And their backs were bent. And this continually, so that they are not able to look up, but as if stooped over, they are fixed on earthly things. But they will suffer this, he says, not in vain;

18 but because all have become lawless and wicked, and every mouth speaks lawless things. For how are they not lawless, and full of all wickedness, who hastened to inflict death on Him who calls to life, Him who knew no sin, although the law says clearly: "You shall not kill the innocent and righteous? How has not every tongue of the Jews spoken unjustly? For they cried out against Christ to Pilate, saying: "Away with him, away with him, crucify him. And, "If you do not kill this man, you are not Caesar's friend. For all this his anger is not turned away, but his hand is stretched out still. And iniquity shall be burned as a fire, and shall be devoured by fire as dry grass; and it shall be burned in the thickets of the forest, and shall devour all the things round about the hills; for the anger of the wrath of the Lord, the whole land is burned up, and the people shall be as if burned by fire, a man shall not pity his brother, but he will turn to the right, because he will be hungry and will eat from the left, and a man will not be satisfied eating the flesh of his own arm. For Manasseh shall eat Ephraim, and Ephraim Manasseh; for together they shall besiege Judah.

19 While the divine wrath is still at its height, and the very hand that brings the scourge and torments upon them is raised, he tries to foretell clearly each of the things that will happen, making the hearers more sober-minded by the terrors. For on this account God made predictions of the terrible things, so that, fearing to offend him, they might not be subjected to the evils of his wrath, but rather might be carried away from the terrible things. Therefore, iniquity will be burned as fire. And he says iniquity not the thing itself, of course; for it is foolish to think or say this; but those who have been steeped in iniquities, and have already come to such a point of depraved manners, that they should no longer be called lawless, but rather iniquity. These, therefore, will be burned as fire, he says, that is, they will become a fire against themselves. For no other will bring the flame upon them, but they themselves will be sufficient for this for one another. They shall be burned as dry grass, and as the thickets of the forests. For flames always rage somehow, when they fall upon easily flammable material; and I mean dry grass, and the wood in the forests. But I think that the prophetic word wishes to reveal these things to us in this; For when Vespasian and Titus, as I have already said, were ravaging Judea, and besieging the cities in it, there was the greatest tumult in each one.

20 On the one hand, famine was wasting them away, and on the other hand, the seditious in each city were plundering houses, and attacking those who seemed to be more prominent, so that the outrages from the inhabitants became more grievous than the battle from without. Josephus clearly records these things, Therefore, he says they will be burned in the thickets of the forest, calling, I think, the common multitude dry grass and the thickets of the forest. For the people were divided against each other into dissensions and factions. And that the evil will also touch those who seem to be something, he further declares, saying; And it will consume all that is round about the hills; calling hills, I think, those who are set above and stand out from the others, either in reputation, or in wealth, or in some other way. And I just said that those accustomed to sedition in each city terribly attacked those who seemed to be illustrious, so that in desperation they did things which not even the hand of the enemy would have sometimes done. And these things, he says, are because of the fierceness of the Lord's wrath. For thus has the entire land of the Jews been burned up. And what he has said enigmatically, making these things clear to the hearers, he immediately adds; And the people shall be as if burned by fire. A man shall not pity his brother.

21 For just as those who bring fire to calves provoke them to anger and prepare them to make more vigorous assaults against whomever they might go; so, he says, each of the people will be as if burned by fire. For they will be impetuous and unmerciful, and not knowing brothers, they will all be terrible and savage-tempered against one another, and in the manner of beasts sharpened by hunger for savagery against certain ones; they will turn aside to the right, and they will eat from the left; that is, they will turn hither and thither, biting those on the right, those on the left, sparing no one at all, and having an insatiable desire for assaulting one another. For he shall not be filled, he says, a man eating the flesh of his own arm. O strange affair! They will not even spare themselves, he says, as if from unmitigated madness. For having once become desperate, they will proceed boldly to anything whatsoever of the most outrageous things. Then he says, that 'For Manasseh shall devour Ephraim, and Ephraim Manasseh.' But Ephraim and Manasseh were two brothers, and sons of Joseph. But nature, he says, will not then award peace even to those joined in disposition by blood; the laws of kinship will be inactive. For brothers and kinsmen will rise up against one another, one against one, and two against another.

22 For, he says, 'Manasseh shall devour Ephraim, and Ephraim Manasseh, because together they will besiege Judah.' Therefore, then, all things were filled with confusion, and for all the things done out of wrath were indiscriminate, both against whom it is not right, and by whom it is not right. And these things, as I said, historically happened for the hordes of the Jews to suffer. But we must also be on guard for ourselves. For the disobedient is punished, and if anyone should fall into this, he will be burned as if by fire, fleshly pleasure and hot desire consuming him. And he will have an unbearable battle in his mind and heart; for the flesh will rise up against the spirit, and will be in great tumults. Wherefore, as the divine Paul says: "Walk in the Spirit, and you shall not fulfill the lust of the flesh. For being subject to God we shall walk in the spirit, and we shall be superior to fleshly desires, and we will conquer the flames within the mind, and we will keep the heart free from sedition. For the peace of God, as it is written, which surpasses all understanding, will guard our hearts and our thoughts. For all this his anger is not turned away, but Still a high hand. Woe to those who write wickedness. For writing, they write wickedness; turning aside the judgment of the poor, and seizing the judgments of the needy of my people, so that the widow might be plunder for them, and the orphan spoil.

23 And what will they do in the day of visitation? For the affliction will come to you from afar; and to whom will you flee to be helped? and where will you leave your glory, so as not to fall into affliction? When the prophetic word explains to us more broadly the disasters of the Jews, and the future harms at the hand of their enemies, then indeed it adds very wisely and with good management the causes for which the God of all was grieved, and it tries to teach that a righteous decree was passed upon them, calling them to justice. For not unjustly are nets spread for winged creatures, as it is written. Woe, therefore, he says, to those who write wickedness. For writing, they write wickedness, turning aside the judgment of the poor, and seizing the judgments of the needy of my people. For there were among the Jews those who were called scribes. And it was their task to make clear the purpose of the law in each matter for those who wished to learn, and to present such things to those entrusted with judging the peoples. And it is written that, "The lips of a priest will guard judgment, and they will seek the law from his mouth.

24 Therefore, being overcome by shameful gains, they made their writings unjust, impiously making merchandise of what seemed right to the divine law, and as it were mixing wine with water, and making the pure silver appear debased, so that they might wrong the widow, and seize the judgments of the needy, and subject the orphan to the evils of greed, like some plunder readily cast aside for those who wish to be rich. But these, he says, what will they do in the day of visitation? And he calls the day of visitation the time of war, in which God visited those who write wickedness and pervert the right judgments of the law. For what wealth will help you, he says? And in what way will the collection of things gathered by you through greed be of use? You have done wrong, you have corrupted the law, you have trampled on the purpose of the lawgiver. Then where will you go? And what doing or saying will you escape the day of visitation? For the affliction will come to you from afar. For the Jews fought very often against the neighboring nations, I mean the Idumeans and Elamites, Moabites, and Syrians, and those called Philistines; and it happened that they were seen to be better, prevailing over many in battles. But now, he says, the affliction will come to you from afar; that is, your battle is not against the Idumeans, the war is not against the Moabites;

25 nor against any of the neighbors, whom at times you have also conquered, and having obtained the better lot in battle, you bound on the crown of glory; but now the affliction will come to you from afar. And through these things, it seems to signify either the assault of the Assyrians, or that of the Romans. For both these and those are from afar. But when the affliction has been brought on, where will you leave your own glory, so as not to fall into the affliction? For you have often prevailed over, he says, your enemies, and rising up against those who came upon you, you have saved your cities and lands. But now where will you leave the glory for this? for you will all fall, your valor against others helping you in no way. For what will you do so as not to fall into affliction? And he calls affliction, that which was brought upon them as from divine wrath, and the disaster from war. For when God brings punishments upon those who sin, who will turn them away? Or what manner of help could there be for those under penalty and chastisement? There is none. Therefore, the divine David also psalms and says: "Lord, do not rebuke me in your anger, nor chasten me in your wrath. And again: "You are terrible, and who shall resist you? From that time is your wrath. Therefore, no one will turn away the divine wrath. But repentance, as it were, softens it;

26 or rather, it would not be moved at all in the first place, if one should wish to live rightly and lawfully, and indeed according to pleasing to the decrees from him. For all these things his anger has not turned away, but still his hand is high. Woe to the Assyrians, the rod of my anger, and wrath is in their hands. I will send my wrath against a lawless nation, and I will command my people to take spoils and plunder, and to trample the cities, and to make them as dust. But he did not so consider, and in his soul he has not so reasoned; but his mind will change, and to destroy not a few nations. And if they say to him, Are you the only ruler? and he will say; Did I not take the country above Babylon and Calneh, where the tower was built? Did I take Arabia and Damascus, and Samaria? In the manner I took these, I will also take all the countries. Everywhere we shall find God has taken thought for his own glory. For he is angry if indeed he sees some who have chosen to be contemptuous, and are zealous to make of no account what is pleasing to him, but as it were shaking every rope, so as to incline toward the most outrageous things. But he turns such people around, almost leading them by a rein strongly, for that which most of all results in their benefit. For thus somewhere the blessed David also says:

27 "With bit and bridle you must bind their jaws, of those who do not draw near to you. Many are the scourges of the sinner. And he brings punishment upon those who transgress, handing over his own wrath as a kind of rod into the hands of men who are not good, so that they themselves might become the punishers of the impious. And it happens that those who have been employed for this purpose think something great against those who have been punished, or rather against the one who delivered them up. For they do not understand that they have prevailed over them because God permitted it, and brought upon them the sentence that they should suffer; but they think that they have prevailed even though he willed to save them. He therefore transfers his wrath to them, and very rightly so. And since he opposes the proud, he indeed casts down their brow, and subjecting them to fitting punishments, he attempts to convince them fully that it was not the work of their strength, but of his own commands to overcome those who were punished. The king of the Assyrians has suffered something of this sort. For since he took Judea, and sacked the cities, he has grown very proud in himself, and indeed he thought to conquer the holy land, even against the will of God who presides over it, and promises to save it.

28 For this reason he says, that his anger has not yet turned away, but that the "woe" will also be brought upon the Assyrians. And what is the reason for this? For the rod, he says, of my wrath, has been given into their hands, by me, clearly, so that with it they might strike those who have acted impiously against me. I commanded them, to make my people spoils and plunder, and to trample the cities, and to make them into dust. For if I had not removed my saving hand, and shown them to be naked of the ever-customary help given by me to them, they would never have been captured, having always been stronger than their enemies through me. But the Assyrian himself did not so consider, and in his soul has not so reasoned, but as far as his own mind was concerned, he will change; that is, he will destroy not a few nations. For he thinks that no one will rise up against his forces, and that he will surely prevail without effort, and he will be master of every nation, with no one leading out against him. But to one having so insatiable a soul, and always wishing to rule over all things, even if someone should approach him saying: "Are you the only ruler?", that is, will you be able alone to rule over all that is under heaven? To this, he says, he will utter an arrogant voice, saying that:

29 "Did I not take the country above Babylon, and Calneh, where the tower was built? "I took Arabia, and Damascus, and Samaria; in the manner I took these, I will also take all the countries. Calneh, where the tower was built by the ancients, is situated, in a way, in the farthest parts of the east, and beyond the country and land of the Babylonians. "Just as, therefore," he says, "from the very borders of my own eastern land I have set the boundaries of the kingdom, and I have taken Damascus and Samaria, which were not helped at all by the gods in them; thus I will also seize the outer lands. It is necessary to remember that Rabshakeh also, proclaiming the words from the king of the Assyrians, addressed those sitting on the wall: Thus says the king of the Assyrians. Let not king Hezekiah deceive you with words which will not be able to deliver you; and let not Hezekiah say to you, God will deliver us; and after other things, again: Have the gods of the nations each delivered his own land from the hand of the king of the Assyrians? Where is the god of Hamath and Arphad? And where is the god of the city of Sepharvaim? Were they able to deliver Samaria from my hand? Which of all the gods of these nations has delivered his land from my hand, that he should deliver Israel from my hand?

30 Therefore, he promises to subject to judgment the Assyrian, who has great thoughts, and has chosen to laugh down the divine wrath. For even among ourselves the passion of arrogance is hated. But when one becomes insolent even against the divine glory, then indeed the 'woe' will be brought very justly upon those willing to do this. Wail, you carved images in Jerusalem and in Samaria. For in the way I have dealt with Samaria and its man-made idols, so will I also deal with Jerusalem and its idols. He has just now introduced the Assyrian as having high and arrogant thoughts. For since he destroyed the cities of Samaria, with the falsely-named gods not helping them, and their temples and altars being burned down again. And as he was disposed to bring Jerusalem, that is Judea, under his hand, and even if Christ who always defends and saves her should perhaps not wish it, the prophetic word immediately sets before us the reasons for Samaria itself being captured, and very many cities of Judea. For this reason, and very fittingly, he recalls the ways of impiety, and commands them to wail and lament. And almost astounded at the apostasy from an excessive love of God, he exclaims: Wail, you carved images in Jerusalem and in Samaria. For where the God of all should have been honored with fitting honors, there he is overlooked, and deprived of the honor fitting and owed to him.

31 For the wretched ones, having assigned reverence to carved images, have dared to say to the wood: "You are my God; and to the stone, You have begotten me. Therefore, with astonishment, as it were, the aforementioned exclamation was made by the prophet; that is, carved images in Jerusalem and in Samaria. He says something like this also through the voice of Jeremiah concerning Jerusalem. What has the beloved done, an abomination in my house? And somewhere he said also through one prophet: "The watchman of Ephraim is with God, a prophet is a crooked snare on all his ways, they have fixed madness in the house of the Lord. For having set up altars and handmade things in Jerusalem, they have sacrificed to Baal, and to the host of heaven. And those in Samaria have also done these things. In the way therefore, he says, I have dealt with Samaria and its handmade idols, so will I also deal with Jerusalem and its idols. For those whose audacious acts are kindred, an equal punishment would fittingly follow. Therefore the Assyrian took both Damascus and Samaria. And the way to this matter for him, and the pretext for prevailing, was the making of idols, both in Samaria and in Jerusalem. For this reason also for those accustomed to do such things, the most fitting punishments have been sought. Difficult, therefore, it is, and a cause of wrath from God for us, the making of idols everywhere, even if one should happen to do this in mind and heart.

32 For those things also carry one away from the love for God, bewitching the heart, and dragging it out to things which are not proper. And it shall be, when the Lord has finished doing all things on Mount Zion and in Jerusalem, he will bring [punishment] upon the great mind of the ruler of the Assyrians, and upon the height of the glory of his eyes. For he said: By my strength I will do it, and by the wisdom of understanding, I will remove the boundaries of nations, and I will plunder their strength; and I will shake inhabited cities, and I will seize the whole inhabited world in my hand as a nest, and as abandoned eggs I will take them up; and there is no one who will escape me, or speak against me. He says that the Assyrian, who has thought such exceedingly arrogant things, will not be outside of the common lot. For the Lord resists the proud, according to what is written, and for the charges of arrogance He always demands an account from those who are sick with this disease, and He shows them to be pitiable and cast down, so that they might know not to lift up their horn on high, according to what is written; but might rather be mindful of their own nature and weakness.

33 For when, He says, He has finished doing everything on Mount Zion and in Jerusalem, that is, when the matters of wrath against them come to an end, then He will bring His hand, and the smiting rod, upon the great mind of the ruler of the Assyrians. But He called him a great mind, not placing the matter to his praise, but rather condemning him, as being nothing other than only God-hated arrogance. For he has thought nothing human; but things that perhaps even surpass all created nature. Therefore, He will bring it upon the height of the glory of his eyes; and by eyes, He means in this, instead of thoughts, or rather reasonings. For these are high, as I said, and exceedingly arrogant. But being God, and looking into the heart and kidneys, and knowing the hidden things, He also makes them clear to us, and says. For he said: By my strength I will do it, and by the wisdom of my understanding I will remove the boundaries of nations, and I will plunder their strength, and I will shake inhabited cities. Observe, then, how, as one not needing help from above, he attributes to his own powers alone the ability to do all things, whatsoever he might wish;

34 and he thinks that he is also so wise and skilled in strategy, as to be able very easily on his own to move the boundaries of nations, and to break their strength and make it into plunder, and to shake cities, not those without men and deserted, but even if they should have very many and countless inhabitants in them. And his arrogance does not stop at these things. For he boasts that he will also seize all that is under heaven, and very easily, readily, and without a fight, he is disposed and thinks according to what comes into his mind. For I will seize, he says, the whole inhabited world as a nest, and I will take it up as abandoned eggs, and there is no one who will escape me, or speak against me. O terrible arrogance, O foolish reasonings! He sees the whole universe as the nest of a single sparrow, he likens those throughout all the earth to eggs left behind by the warming bird, so that coming like a serpent he might devour them. And he hates those who speak against him, and he does not expect the besieged to come to words with him at all. These things would be fitting to attribute also to the person of Satan himself. For he himself is the father of pride. And he thought that he would seize the inhabited world with no one opposing him. But it was not so at all;

35 rather the outcome of events for him turned out to be the complete opposite. For Christ has spoken against him on our behalf; and He has not only spoken against him, but has also contended for the life of all, has conquered the sinner, and has put him under the feet of the saints. For He said to them: "Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy. Shall the axe be glorified without the one who chops with it? Or shall the saw be exalted without the one who pulls it? Likewise if one takes up a rod or a staff; not so, but the Lord of Sabaoth will send dishonor upon your honor, and upon your glory a burning fire shall be kindled. He clearly refutes the Assyrian, puffed up in vain, and completely ignorant, that it was in no way the work of his own hand to destroy Samaria, and to capture with it the other cities, but rather of the decree from above being brought upon them who had committed intolerable impieties, just as a certain axe, or a rod or a piece of wood. For tell me, he says, O most senseless of all, will an axe be glorified without the one who chops with it? For an axe that is perfectly sharpened and cutting would be suitably able to shear the wood in the fields.

36 Would anyone then praise the axe, as if it were able to do this, without the one who chops with it? What will the saw accomplish by itself, unless someone both pulls it and pushes it again? But if indeed one takes up a rod or a piece of wood in any way; will it not be so again? For the rod will lie on the ground, and the piece of wood has been cast down, but if someone takes and brings them against others, then surely they will come to be put to work. Why then, he says, have you thought lofty things? Why do you raise your eyebrow? Do you think that by your own power you yourself have succeeded in capturing the cities, having been taken up in the order of heaven by the hand that does those things, that is, the divine hand? The glory, therefore, is not yours; but rather of God, who like a certain axe, or rod, or piece of wood, brings your cruelty against those who have offended Him. You shall not, therefore, be so, he says, as you yourself thought. Nor indeed will you remain in the same state of glory, nor will you luxuriate in such delicate honors. You will not do it by strength, nor by the wisdom of your understanding will you remove the boundaries of nations. You will not seize the inhabited world like abandoned eggs. But the Lord Sabaoth will send dishonor upon your honor, and upon your glory a burning fire will be kindled.

37 By his honor, he means the army acting under him and subject to him. For in it he was glorified. A fire, therefore, will come against it, he says, and will burn up your honor. And in what way this happened, he makes clear again, and not at length. And the light of Israel shall be for a fire, and he shall sanctify him with a burning fire, and it shall devour the wood like grass. In that day the mountains shall be extinguished, and the hills, and the forests. And it shall devour from soul even to flesh. And he who flees shall be as one fleeing from a burning flame; and those left of them shall be a number, and a child shall write them down. What has been said is very difficult to grasp, and the construction of the wording makes the interpretation most difficult. But we shall again clarify the meaning hidden in what lies before us, having said those things beforehand. For Shalmaneser the king of the Assyrians captured Samaria, and he sent the Rabshakeh from Lachish to Jerusalem, who, having come and besieged it, spoke to those on the wall the words from the one who sent him, and he added to these things blasphemies against God, saying that God shall not deliver Jerusalem from the hand of the king of the Assyrians. King Hezekiah, distressed at such things, made supplications to God, saying:

38 Hear, O Lord, look, O Lord, and see the words of the Rabshakeh, which the king of the Assyrians has sent to reproach the living God. And God promised them salvation. And indeed an angel of the Lord went out, and in one night killed one hundred and eighty-five thousand from the camp of the Assyrians. When this had happened, the Assyrian was struck with unbearable terror. And hearing the news that Sarsatha king of the Ethiopians had come out against his land with the very few who were left, he fled. This is what the prophetic word now enigmatically explains to us. For the God of all has become a light to Israel, having appointed the law that is able to enlighten. But this, he says, the light that belonged to Israel, will not be a light to the armies of the Assyrians, but a destroying fire. That the God of all considers the people in Jerusalem his own and dedicated to him, he will teach everyone, through the fire that was kindled among the Assyrians. And this is the meaning of, "He shall sanctify him with a burning fire. For what is called 'being sanctified' will not be partaking of every kind of sanctification, but rather signifies also that which is dedicated to the glory of God. As he says to Moses: "Sanctify to me every firstborn that opens the womb, the males for the Lord. And 'sanctify' in this context, means 'dedicate,' he says.

39 Therefore, he says, the God of all will sanctify Israel God, that is, will show what is dedicated to him and chosen in burning fire; through the fire kindled against the Assyrians. And in these things he calls the unexpected destruction "fire. For if he did not consider them his own people, he would not have kindled the fire against the enemies, which also consumed the multitude of the Assyrians like grass or wood. On that day, therefore, he says, that is, at that time the mountains shall be extinguished, and the hills and the forests, and it shall devour from soul to flesh. To hills and forests and mountains he well likens the multitude of the Assyrians itself, and its leaders, and those preeminent over the others like hills or mountains. But these will be extinguished; that is, those formerly fervent and terrible will grow cold against their will. For this the phrase "will be extinguished" indicates. For death will devour them, all but consuming both souls and bodies. For that souls are not destroyed along with bodies is clear to everyone. But through these things he subtly indicates the strength of the wrath. But, he says, the one fleeing will be as one fleeing from a burning flame, and those left of them will be a number, and a child will write them down. For very few, as I said, having leapt away as if from a burning flame, scarcely escaped with the king.

40 And he says they are so few in number as not to surpass even the mind of a young child, in being able to write or count them. For the tradition of the Hebrews holds that only ten in number were left, who with Rabshakeh announced what had happened to the king of the Assyrians. These are the wages of his arrogance. And the type is also useful for us. For if someone wishes to be outside of divine wrath, and not to be consumed by divine evils, he should earnestly refuse to be willing to suffer from things kindred and equal to their perversity. And it shall be in that day that the remnant of Israel shall no longer be added, and the saved of Jacob shall no longer trust in those who wronged them, but they shall trust in the Lord, the Holy One of Israel, in truth. And the remnant of Jacob shall be upon a mighty God. When the fire has been kindled against the army of the Assyrians, these two things will be achieved and will exist, he says: for the boaster and destroyer will cease, unwillingly, from such a terrible and odious arrogance. For he will depart in fear, and unexpectedly put to shame. He will know through the event itself, and even if he should not wish it, that he has become an instrument of divine wrath against sinners, and that he has not at all overcome them by his own strength. And these things will happen to the Barbarian.

41 But for those of Israel the wonder will be for their benefit, and the remnants of those in Samaria, that is, of Israel, and moreover of Jacob, that is, again of the two tribes that are in Jerusalem, will cease from their ancient error, and from cold and useless thoughts. For they will not be trusting in those who wronged them. For since the enemy has fallen, consumed by the hand of an angel, they have known precisely the all-powerful right hand of the Savior, and they will make him their savior and redeemer, and in him they will have all their hope, having spurned those who wronged them. But who these are, and in what manner they have wronged, it is necessary to say. For the God of all has saved those of the blood of Israel, presiding and defending, and showing them to be stronger than their opponents. But when they turned to resistance, and some fashioned golden calves, and others Chemosh and Baal-peor, and kindled worship for them; and they have also worshipped the host of heaven; the God of all from time to time delivered up the opponents, sometimes to the nations surrounding and dwelling around Judaea, I mean both Idumaeans and Moabites, and those from Elam, and sometimes to those far away, I mean both Assyrians and Egyptians.

42 When war therefore was rushing down and announced throughout the whole land, how is it not better that those from Israel should make their defense to the offended all-powerful God, and by their recourse to what is better, avert His wrath? For they should have removed the profane multitude of idols from their midst, and acknowledged him as savior and redeemer. But of these things they took little account at all. But they sent embassies sometimes to the Egyptians, and sometimes to the Assyrians, and called for aid from them. For this reason, I think, God was even more greatly sharpened against them. Therefore, they wronged both Israel and Jacob, on the one hand, the falsely-named gods, by calling down divine wrath upon them and preparing them to trust in them; and on the other hand, those who sold them useless aid for money and gifts. When, therefore, he says, the multitude of the enemies was consumed in one night, they will finally be trusting in God, and having known by experience itself the all-powerful right hand of the one who saved them, they will not place their hope in those who wronged them, but in the Holy One of Israel in truth. And the remnant of Jacob will be upon a mighty God. For they will no longer trust in wood and stones, but will rather make him their strength, who has always been their helper and defender, a weapon and an unbreakable wall.

43 And if the people of Israel be as the sand of the sea, a remnant shall be saved. For a word finishing and cutting short in righteousness, because God will make a shortened word in the whole world. That of those who have chosen to disobey, and who have been greatly diseased with stubbornness and intractability, there would be no account with God, but that He saves and deems worthy of all forbearance the obedient and tractable, He makes very clear to us through these words. For the Assyrian came against the entire nation of the Jews; and his purpose was to spare no one, but to utterly ravage the whole land, and to render it devoid of men, and desolate of its inhabitants. And he destroyed Samaria, and with it he captured not a few cities of Judea; but God miraculously saved those in Jerusalem. What then is the reason for this? Yes, he says, because not all of Israel had been impious, but there were perhaps some who were very distressed by those who were impious toward God, for this reason a holy and most just verdict was passed, bringing judgment only against those who had sinned. That the account is true we shall see without effort, and as from what is written in the prophet Ezekiel. For he said that he had seen some from Israel worshiping the sun, and that he heard God saying concerning them:

44 "Have you seen, son of man, is it a small thing for the house of Israel to commit the iniquities which they have committed here? For they have filled the land with iniquity. And they have returned to provoke me to anger. Then he says he saw a man clothed down to his feet and girded; and the God of all said to him: "Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the iniquities that are done in the midst of it. And to these he said in my hearing: Go into the city after him, and strike, and let not your eyes spare. And have no pity, slay to utter destruction old man and young man, and maiden and infants, and women. But come not near any man upon whom is the mark. See then how God seals with his grace the pious and genuine man, and the one who is angry and laments over the things by which others dare to offend him. Therefore, even if.... the multitude of those from Israel exists, and is compared to the sands lying on the shores, the remnant will be saved. And this indeed happened in the times of Hezekiah. For, as I said, Samaria was destroyed, and very many cities of Judea were taken along with it. And this was done also in the last times of the age, when the Only-Begotten shone upon us in the flesh.

45 For then indeed God also made a shortened word in righteousness in the whole world. For the law through Moses comes by long circles, and is cumbersome - he makes the declaration of what is useful, barely revealing through riddle and shadow what leads to benefit. But our saving and evangelical word is both brief and, as it were, cut short, that is, concise, having the truth naked, and making the way of life clear, there being no difficulty, nor any obscurity brought upon the proclamations. For, as I said, the matter of truth is simple. And then the remnant of Israel was saved, that is, those who by faith honored his appearance, while the other multitude suffered turning away. For they had behaved insolently towards the Savior and Lord of all, having previously killed prophets, and having stoned those who were sent; and what, indeed, of outrageous things did they not practice? Therefore thus says the Lord Sabaoth: Do not fear, my people, who dwell in Zion, because of the Assyrians, for with a rod he will strike you. For I am bringing a plague upon you, that you may see the way of Egypt. For yet a little while, and the wrath will cease, and my anger will be upon their counsel. For since with a holy vote and a gentleness befitting him, the God of all saves the genuine ones, but hands over those who have grieved him; Do not fear, he says, my people, who dwell in Zion, because of the Assyrians.

46 For the Rabshakeh came to Jerusalem and besieged it, and threatened to burn it down and destroy everyone. But he did no harm at all. For he departed as a fugitive, his army having fallen against all expectation, and having perished in one night. Therefore, he did not destroy those in Zion with the sword. But since he once terrified them with his attacks, and prepared them to be in fear of suffering, he is seen almost raising only a rod against them. Do not, therefore, he says, be terrified by the Assyrians, for with a rod he will strike you, and he will inflict, as it were, a short blow, the one resulting from terror, with me allowing this also to be done against you, that you may see the way of Egypt, that is, so that you may learn how much you have harmed yourself, by going away to Egypt and seeking aid from there, while God who saves was overlooked. Hezekiah, then, during whose reign the Assyrian besieged Jerusalem, did not seek the aid of the Egyptians. But Hoshea, son of Elah, reigning over Israel, is found to have done this instead. And it is written thus in the fourth book of Kings: "And Ahaz slept with his fathers, and was buried in the city of David. And Hezekiah his son reigned in his place. In the twelfth year of Ahaz king of Judah, Hoshea son of Elah began to reign in Samaria over Israel for nine years.

47 And he did evil in the sight of the Lord, but not as the kings of Israel who were before him. Shalmaneser king of the Assyrians came up against him, and Hoshea became his servant; and he returned tribute to him. And the king of the Assyrians found wickedness in Hoshea, because he sent messengers to So, king of Egypt; and he did not bring tribute to the king of the Assyrians in that year. And the king of the Assyrians besieged him, and bound him in a prison house, and went up to Samaria, and besieged it for three years. And it should be known that Ahaz also, the father of Hezekiah, when the king of the Damascenes was warring against him, bought the aid of the Assyrians, at which God was very greatly grieved. I am bringing, therefore, he says, a plague upon you, that you may see the way of Egypt; but yet a little while, and the wrath will cease, and my anger will be upon their counsel. For they perished, as I said, by divine wrath. But having planned to subdue Jerusalem itself as well, they missed their aim, and their plan became fruitless for them, as God changed the outcome to the complete opposite of what was expected, And God will stir up against them according to the plague of Midian in the place of affliction, and his anger will be on the way by the sea, toward the way of Egypt.

48 They will fall, he says, when the wrath from above and from God is brought upon them; and there will be no need at all of toil for those from Israel. For they will survive, not by the shots of bows, not by strength of hands, not by using military experiences, but they will prevail rather by the hand of God, striking and consuming the arrogant people; just as indeed it happened to the Midianites to suffer. For they, gathered together in multitude and by tribe, were plundering nearly the whole country of the Jews, and inflicting an unbearable dread upon them, they forced them unwillingly to depart from cities and villages, and to encamp with difficulty, and this fearfully, on the mountain peaks. But God came to their aid then also, and saved those in danger through the hand of Gideon, who had very few fellow-soldiers, who also threw the enemy's phalanxes into confusion, in night and darkness shattering the pitchers, and displaying torches, and blowing the horns, so that something of this sort also happened to those from Midian to suffer. For since the battalions were thrown into confusion, with God terrifying them, they were unable to distinguish in the darkness and night who was a friend, or a kinsman, or who was the enemy, they fought with one another, and did the deeds of enemies, and perished wretchedly by one another's hands. Therefore, it will be brought, he says, according to the plague of Midian in a place of affliction.

49 And by a place of affliction, he means the time in which these things happened to occur. That God will all but lead astray the barbarian's wrath, and will turn it aside upon others, he reveals saying: And his wrath by the way of the sea, to the way towards Egypt. For the king of the Assyrians, Tiglath-pileser, was the one who had taken Samaria by force, imposed tribute on those inhabiting it, and demanded tolls and taxes from those who were ruling over Israel at the time. But when it came to this, and Hoshea the son of Elah had power over Samaria, he did not send tribute to the king of the Assyrians, as it is written. And since he knew that he would be completely and utterly indignant, he hired the hand of the Egyptians for assistance, if indeed the one who imposed tribute and tolls should wish to take up the law of war against them. And those who ruled the Egyptians at that time promised this very readily. Grieved at this, the Assyrian marched with his whole army against the Egyptians, laying that charge against its rulers, that Hoshea had rebelled, and had shaken off his yoke, taking as a pretext for his madness the promise of assistance from them. That God, therefore, will transfer the barbarian's wrath to others, as I have just said, he has revealed by saying: And his wrath by the way of the sea, to the way towards Egypt.

50 For Jerusalem is situated far from the sea, but the road leading towards the Egyptians and a very easy one, the neighbor of the sea, they call it even to this day. And it shall be in that day, their fear will be removed from you, and his yoke from your shoulder, and the yoke will be destroyed from your shoulders. I said that the Assyrian, having conquered, imposed tributes on those from Israel, and wished to bring the people allotted to the all-holy God under his own scepters. And for this reason he was armed against the Egyptians. What then does it say? Having conquered the Egyptians, will he again impose his own yoke on those who have always had a free neck, and know only the kingdom under God? By no means, he says. For at that time his fear will be removed from you, and his yoke from your shoulder. For since that people, greater than number, has fallen, and perished in one night, an angel consuming it, how is not all fear removed? Or how was the yoke upon every shoulder not as it were both shaken off, and in addition to this also destroyed, that is, completely gone? Seeking only to be saved, and to run home, and no longer raising their former brow against Judea. For he was considering, as I said, to place it under Judean yokes. But his hopes were made vain, and what was expected has turned out to the complete opposite.

51 For it was gladly saved not with weapons conquered, but rather by divine commands and by the hand of an angel; and the paradox. For in order that he might appear knowing all things, and holding the end of matters in his eyes as God, even if it has not yet happened, he also announces most clearly and vividly the manner of that man's flight, the places and the lodgings, and that he will terrify most of the cities of Judea, although the wretch has run away as a fugitive. For he will come, he says, to the city of Aiath, and will pass through to Migron. These are the names of cities and villages, or places. And at Michmash he will lay up his baggage. For the Hebrews say that when the Assyrian was in Michmash, he left all his baggage there, fearing an attack from those of Israel. For he thought that they would run in pursuit. Then he says: And he shall pass over the ravine, and come to Aiath. Fear will seize Ramah, the city of Saul. The daughter of Gallim will flee, she will be heard in Anathoth; Madmenah is beside herself, and the inhabitants of Gebim. The tradition of the Hebrews has something of this sort. For they say that only [ten] survivors returned to him from Jerusalem and announced what had happened.

52 Then with a very few he was brought back to the land that bore him, and he had thrown into confusion all the villages and cities, and they made his mere passing, as in flight and cowardice, unbearable. But wherever God defends and is willing to save, there is nothing that causes pain, but every hand of the enemy will grow weak, and strength and experience in war and the art of tactics will fail. Encourage today by hand to remain in the way. Encourage the mount, the daughter of Zion, and the hills that are in Jerusalem. Putting the text together we shall necessarily bring out the clarification of its meaning. O hills, therefore, he says, that is , the prominent and the preeminent, and those who are exalted above others in Jerusalem. And through these he signifies either holy prophets, or even the very choir of the priests. Encourage the mountain, that is, my daughter Zion. And encourage, almost stroking with the hand, and touching the head, so that she may remain in this way. But in what way? In trust in God, clearly. For it has been promised that He will both deliver, and save easily, and cast down the Assyrian, and remove the fear of him, and destroy the yoke, and will set them free from all greed. But these things will be, he says, when they remain in this way, that is, clearly, in trust in God. Therefore encourage today, that is, at the time appropriate to the matter, and establish this mindset in her.

53 For it is not possible for the truth to be deceived, God will not speak falsely. For if He should approve something, this will certainly come to pass, when we honor with faith, and with a genuine mind gladden the one who promised to save. In this same way the saints also exhort us, saying, Resist the devil, and he will flee from us, and, that The angel of the Lord will encamp around those who fear him, and will deliver them. And he himself also said through the voice of David, concerning every person who trusts in him, and places his hope: "Because he has hoped in me, I will deliver him. He will cry to me, and I will hear him, I am with him in affliction, and I will deliver him, and I will glorify him. For he will glorify those who glorify him, the Savior and Lord of us all, Jesus Christ, through whom, and with whom, to the Father together with the Holy Spirit be glory forever. Amen.