Theodoret of Cyrus — Commentary on Scripture

Isaiah 44:24

Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

The text has presented, at the same time, a triple teaching: God is the creator, the master and the protector. For the term “Lord” demonstrates his sovereignty; the idea of “redemption,” God’s protection; and that of “formation,” the creation. “I am the Lord who performs all these things.” It is I who have sent you the sorrows and who will obtain the joys for you. Then God shows, by the events that have already happened, what he is able to do. “I alone stretched out the heaven and established the earth.” This again serves to refute completely the madness of Arius and Eunomius, for who is the one who alone has created the elements? Is it the Father? Then the Son is not the Creator. Or is it the Son? Then the Father is not the Creator. But if it is the Father and the Son, how should we understand the term “alone”? Surely it is evident that we must understand it of the one divinity of the Trinity.

Isaiah 44:26

That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:

Here he calls “servant” the very prophet who is exercising the ministry of these words. “And verifying the counsel of his messengers.” Not only of this messenger, he says, but also that of all the others who transmit the divine word. Thus, it is not without forethought that he has made this declaration here but to give force to what is going to be said, for he prophesies in the next passage the royalty of Cyrus, who was the first to reign over the Persians, and the return of the people, the reconstruction of Jerusalem and the total defeat of Babylon. This is why he has prefaced it with “And confirming the word of his servant.” “Who says to Jerusalem, you shall be inhabited; and to the cities of Judea, you shall be built, and its desert places shall spring forth.” The text has shown the tremendous power of the Creator: I only have to speak, he says, and my will is accomplished; for it is by a word that I likewise effected the creation.

Isaiah 45:1

Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

The divine Scripture designates under the name “anointed” not only those who are brought forward for unction but also those whom the God of the universe has singled out with a view toward [fulfilling] a required function. Thus, referring to the patriarchs who lived before the law, he has said, “Touch not my anointed ones.” Here, in any case, he has given to Cyrus the title “anointed,” in order to announce that it is [God] who has chosen him as king in such a way as to defeat the empire of the Babylonians, to make an end to the captivity of the Jews and to [re]construct the temple of God.

Isaiah 45:2

I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:

By all that is about to be said, he has taught that he has invested Cyrus as king, he has given him the necessary sovereignty to direct his empire with good will and so that the disposition of difficult matters is mitigated and facilitated. This is what the phrase means: “I will level mountains, and I will break to pieces brazen doors.”

Isaiah 45:5

I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

[Cyrus] also was a slave to the error of idolatry. Even though he had received kingship from the God of the universe and obtained such great assistance from him, he had not known the dispenser of these benefits. God had nevertheless deemed him worthy, despite his error, of all these benefits. He had appointed him as an instrument of chastisement to the Babylonians and of the liberation of Israel. However, I have found some copies that bear this text: “Meanwhile, Israel, you have not known me.” But I have not found the presence of the word Israel, either in the Hebrew text or with the other interpreters or in the Hexapla version [Origen’s compilation] of the Septuagint. And it is justifiably so, for it is not Israel that he is accusing of scorning him, but Cyrus. Then he also indicates the cause of the liberation of the Jews.

Isaiah 45:7

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

He calls “light” here the happy events—the cessation of slavery, the liberation and the return—and “darkness” the sad happenings—the siege, the subjection, the enslavement. It is I, he says, who am the author of these two series of events, of these and of those. It is I who made use of Nebuchadnezzar to inflict the chastisement and who have chosen Cyrus as the instrument for the liberation. And just as I am the creator of the light and of darkness, and [just as] I have produced each of them so that they are used for humankind, I have inflicted bondage on Israel in its interest, and I have made the gift of freedom by reason of my benevolence. “Who make peace and create evil.” He has clearly taught what he has meant under the name of darkness and of light: it is peace that he has called “light” and the events that seem bad “darkness.” So [God] has called them evil, not because they are evil by nature but because people considered them thus. For we have the habit of saying, “Today is a bad day for me,” not because the day itself is changed to some other nature but because in the course…

He calls “light” here the happy events—the cessation of slavery, the liberation and the return—and “darkness” the sad happenings—the siege, the subjection, the enslavement. It is I, he says, who am the author of these two series of events, of these and of those. It is I who made use of Nebuchadnezzar to inflict the chastisement and who have chosen Cyrus as the instrument for the liberation. And just as I am the creator of the light and of darkness, and [just as] I have produced each of them so that they are used for humankind, I have inflicted bondage on Israel in its interest, and I have made the gift of freedom by reason of my benevolence. “Who make peace and create evil.” He has clearly taught what he has meant under the name of darkness and of light: it is peace that he has called “light” and the events that seem bad “darkness.” So [God] has called them evil, not because they are evil by nature but because people considered them thus. For we have the habit of saying, “Today is a bad day for me,” not because the day itself is changed to some other nature but because in the course of that day some events happened that produced sorrow.

Isaiah 45:8

Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.

“And let the clouds rain righteousness.” On the occasion of making previous threats, he has said, “I will command the clouds to rain no rain on it,” and … it was the prophets who were referred to in this way. Here, therefore, the text invites the prophets to present, as a kind of rain, the discourse dealing with righteousness. In fact, those recognized as prophets after the return from exile were Haggai, Zechariah and Malachi. “And let the earth bring forth and blossom with mercy, and bring forth righteousness likewise.” For it is fitting likewise that the people who benefit from such watering offer fruits in consonance with the watering. Thus, the rain provides discourse regarding righteousness; therefore, he demands from them the fruits of righteousness and mercy. For he has called the people who inhabit the earth “the earth.” “I am the Lord who created you.” It is I who likewise from the beginning have brought you into existence.

Isaiah 45:9-10

Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

Just as the potter models anew the vase of broken clay, [God] says, for my part, I will make you better than at first. “Will the plowman plow the earth all day?” This comes back to saying it is not effective to use chastisement continually, for the cultivator does not keep tearing up the soil without ceasing. “Woe to him who disputes with the One who formed him!” “Shall the clay say to the potter, What are you doing that you do not work, nor have hands? Shall the thing formed answer him that formed it?” Since there were many in that epoch, and now likewise, who concern themselves ill-advisedly with divine providence and who attempt to study inquisitively the cause for the occurrence of wars, of periods of sterility of the soil, of premature deaths and of all the things of this nature, it is understandable that he should first of all deplore those who demand an accounting from the Creator of the universe. He, then, has skillfully closed their mouth by the image of the clay and the potter: the clay does not demand an accounting from the one who worked it regarding his rest or his work…

Just as the potter models anew the vase of broken clay, [God] says, for my part, I will make you better than at first. “Will the plowman plow the earth all day?” This comes back to saying it is not effective to use chastisement continually, for the cultivator does not keep tearing up the soil without ceasing. “Woe to him who disputes with the One who formed him!” “Shall the clay say to the potter, What are you doing that you do not work, nor have hands? Shall the thing formed answer him that formed it?” Since there were many in that epoch, and now likewise, who concern themselves ill-advisedly with divine providence and who attempt to study inquisitively the cause for the occurrence of wars, of periods of sterility of the soil, of premature deaths and of all the things of this nature, it is understandable that he should first of all deplore those who demand an accounting from the Creator of the universe. He, then, has skillfully closed their mouth by the image of the clay and the potter: the clay does not demand an accounting from the one who worked it regarding his rest or his work. In the same way is it no more fitting to occupy yourself rudely with divine matters, for you are precisely the clay. But there is between me and the potter the greatest difference there could be: the potter, though he is the creator of the utensil of clay, is nevertheless, on his part, the firstborn of the clay, whereas I possess an uncreated nature. Yet the clay does not say a word but supports the modeling that the potter wishes to impose on it, while you pay no attention to my providence.

Isaiah 45:19

I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

[Isaiah] has said this to mock the delusion of idols. For their votaries used certain practices of sorcery. They took darkness as an auxiliary for deceit and, from the bottom of some secluded and obscure place, they said whatever they wished and deceived their listeners, all the while saying that it was the idols who uttered that voice. As for me, on the contrary, he says, when I gave the law, as whenever I prophesied, I have spoken openly.

Isaiah 45:23 · 2 passages

I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

“I am God, and there is no other God apart from me, the righteous one and savior. There is none beside me.” These words clearly teach us the homoousion. For if the Father is God as the Son is God, the Father savior as the Son is savior, the prophetic text applies these things univocally; it makes extremely clear that their essence is identical.… If the Father is speaking these things, the Son is excluded from these titles and is not homoousios. Or the Son is the one speaking and the Father does not have them. But if God is the Father and God is the Son and the Father is savior and the Son savior, that is why it is said in the singular that there is no other God and savior beside him.

“They will be justified in the Lord, and all the seed of the sons of Israel will be glorified in God.” It does not say all the seed of Israel but “all the seed of the sons of Israel.” The “sons of Israel” are those who are descended from Israel. Their seed is those judged worthy of salvation from among the nations. It is, indeed, thanks to those among the Jews who believed that their descendants received the seed of the teaching and harvested the fruit of salvation.

Isaiah 46:1

Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast.

Having discussed the Deity, displayed the believers and confounded the unbelievers, the prophetic text also predicts the destruction of the idols. Some copies carry “Dagon.” That was an idol of the Allophyles [foreigners]. As for Bel, some claim that he was Kronos. Then [Isaiah] generalizes: “Their graven images are gone to the wild beasts and the cattle.” For they did not only manufacture anthropomorphic idols but also idols resembling wild beasts and cattle. The Egyptians, in particular, worshiped representations of monkeys, of dogs, of lions, of farm animals and of crocodiles, whereas the Akaronites even had an image of a fly, and some others worshiped figures of bats. These are the practices that the beginning of the prophetic text has already denounced. He predicts the destruction of all these idols.

Isaiah 46:2

They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.

By the same token, [Isaiah] says, as all the other burdens that are unable to walk but have to be carried, the idols, by reason of their inanimate nature, constrain their porters to toil. Their impotence is so great that they cannot even—as people do in war time—take flight.

Isaiah 46:6

They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.

[Isaiah] has clearly mocked the impotence of the idols. And since he had made mention of their creation from a piece of wood in a preceding passage, but gold and silver are more precious material than wood, and many people on account of the material treated the gods of gold and of silver with the greater regard, he considers it necessary to give this instruction concerning them: people collect gold and silver. They hire a goldsmith, weigh the statue he has fashioned and treat it as a god. Yet it moves with the feet of others, but if they are lacking, it stands still. Moreover, it brings no help to its worshipers. After this refutation, [Isaiah] introduces an exhortation.

Isaiah 46:11

Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

All is easy for the God of the universe. Not only the beings endowed with reason but even those devoid of it submit to divine authority. In addition, by the term “bird” he has clearly shown the speed of Israel’s return from exile.

Isaiah 46:12

Hearken unto me, ye stouthearted, that are far from righteousness:

For though you are unworthy of salvation, since you have distanced yourself from righteousness because of your iniquity, I will procure salvation [for you] and will inflict just chastisement on the Babylonians. “I have given salvation in Zion to Israel for my glory.” For thanks to the salvation of Israel, all will learn of my power and acknowledge that I am truly God.

Isaiah 47:3

Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.

“Come down, sit on the ground, virgin daughter of Babylon.” Isaiah calls her “virgin” not because she was chaste—in fact she was corrupt and shameless—but because she was dressed in the manner of a virgin. “Sit down on the ground; it is not a throne.” You have been deprived of royalty, he says; you have changed place with a slave. “Sink down into the shades, O daughter of the Chaldeans, for you shall no more be called tender and luxurious.” You have lost your good fortune of former times; you do not revel in the misfortunes of others.… The one who has redeemed you has the name “the Lord of Hosts.” If anyone wants to understand this passage as applying equally to Babylon, one should recognize that through its punishment it has been spared from sinning more. Because Babylon no longer was in power, it no longer sinned and gained the benefit of avoiding greater sins.

Isaiah 47:6

I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.

For they have burned the temple of God, they have consecrated the sacred vessels to idols, and they have used cruelty against the prisoners. “I gave them into your hands.” You would not have carried off the victory if I had not willed it. I delivered them [to you] because I wanted to correct them, not exterminate them. “But you did not extend mercy to them; you made the yoke of the aged very heavy.” Even age did not seem to you worthy of respect. [Isaiah] has by this trait shown the extent of their hardness.

Isaiah 47:11

Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.

Suddenly, [Isaiah] says, you will receive destruction and undergo the misfortunes that you do not expect. “[There shall be] a pit, and you shall fall into it; and grief shall come on you, and you cannot be cleared.” Symmachus and Aquila have rendered the translation of this passage as follows: “And a misfortune will befall you that you will not be able to avert,” that is to say, I will precipitate you into unavoidable misfortunes, and you will not obtain a pardon, for you have sinned beyond [the point] of being pardoned.” “And destruction shall come suddenly on you, and you shall not know.” For Babylon had not been expecting a change [of fortune] and had had no dread of seeing the situation reversed.

Isaiah 47:12

Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.

The prophetic text addresses these words to [Babylon] in an ironic manner: stick to your habitual magic; stick to your customary incantations. It is likely that you will escape from misfortunes that besiege you! Then he proclaims the vainness of these practices.