Isaiah 57:14

Translation
King James Version
And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.
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KJV (with Strong's)
And shall say H559, Cast ye up H5549, cast ye up H5549, prepare H6437 the way H1870, take up H7311 the stumblingblock H4383 out of the way H1870 of my people H5971.
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Complete Jewish Bible
Then he will say, "Keep building! Keep building! Clear the way! Remove everything blocking my people's path!"
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Berean Standard Bible
And it will be said, “Build it up, build it up, prepare the way, take every obstacle out of the way of My people.”
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American Standard Version
And he will say, Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people.
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World English Bible Messianic
He will say, “Cast up, cast up, prepare the way, take up the stumbling-block out of the way of my people.”
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Geneva Bible (1599)
And he shall say, Cast vp, cast vp: prepare the way: take vp the stumbling blocks out of the way of my people.
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Young's Literal Translation
And he hath said, `Raise up, raise up, prepare a way, Lift a stumbling-block out of the way of My people.'
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See also
Isaiah 62:10Isaiah 40:3Isaiah 35:8Luke 3:5Luke 3:6Jeremiah 18:151 Corinthians 8:13
In the KJVVerse 18,780 of 31,102

Study This Verse

SUMMARY

Isaiah 57:14 presents a divine imperative, a clarion call for the diligent and comprehensive removal of all impediments that obstruct the path of God's people. This prophetic declaration, delivered within a broader context of both divine judgment and profound restoration, underscores the urgent necessity to prepare a clear and elevated way, signifying both a literal path for the return from Babylonian exile and, more profoundly, a spiritual avenue for unhindered communion with the Almighty. It powerfully articulates God's fervent desire for His covenant people to walk in freedom, righteousness, and peace, unburdened by the spiritual "stumblingblocks" of sin, idolatry, or any societal hindrance that causes them to falter.

CONTEXT

  • Literary Context: Isaiah 57:14 is strategically placed within the latter portion of the book of Isaiah, often designated as Second Isaiah (chapters 40-66), which primarily addresses the exilic and post-exilic communities of Israel. Chapter 57 itself serves as a stark contrast, juxtaposing the peace and blessedness of the righteous, even in death, with the restless turmoil and spiritual barrenness of the wicked and idolatrous. Following a searing indictment of Israel's spiritual adultery, unfaithfulness, and pursuit of foreign gods (verses 3-13), verses 14-21 pivot dramatically to a message of hope, divine intervention, and restoration for the humble and contrite in heart. The command to "prepare the way" in verse 14 thus functions as a crucial transition, setting the stage for God's gracious initiative to comfort, heal, and gather His scattered people, distinguishing them from the unrepentant who are promised no peace. This verse echoes and expands upon earlier prophetic calls for preparation, such as the famous voice crying in the wilderness in Isaiah 40:3.
  • Historical & Cultural Context: The historical setting for Isaiah 57:14 is the looming or ongoing Babylonian exile of the Jewish people (586-539 BC). The vivid imagery of "preparing the way" (Hebrew: solu solu derek) would have resonated deeply with ancient Near Eastern practices, where significant roads were meticulously cleared, leveled, and often elevated for the grand procession of kings, armies, or revered dignitaries. Such an undertaking was a monumental task, symbolizing a major event or a triumphant return. For the exiled Israelites, this imagery would have powerfully evoked the long-awaited and divinely orchestrated return to their homeland, a new exodus from captivity. Culturally, the "stumblingblock" (Hebrew: mikshol) could refer to literal physical obstructions on a path, but its more profound meaning in this context is symbolic: anything that caused moral or spiritual failure, such as rampant idolatry, pervasive injustice, or persistent disobedience to God's covenant, which had directly led to their devastating exile. The divine command therefore implies both God's sovereign act of clearing the path and humanity's essential responsibility to remove spiritual impediments to genuine worship and faithful living.
  • Key Themes: This verse contributes significantly to several overarching theological themes woven throughout the book of Isaiah and the broader prophetic corpus. Firstly, it powerfully articulates the theme of Divine Initiative and Restoration, showcasing God's unwavering commitment to His covenant people by taking the lead in preparing a way for their physical return and, more importantly, their spiritual renewal. Secondly, it highlights the crucial theme of Human Responsibility in Repentance and Obedience, as the imperative to "take up the stumblingblock" implies an active and necessary participation by the people in purging sin and idolatry from their lives, thereby paving the way for authentic reconciliation with God. This aligns with the broader prophetic call for genuine repentance, as seen in Isaiah 55:7. Thirdly, the verse speaks to the profound theme of Spiritual Purity and Unhindered Access to God, emphasizing that a clear and unencumbered path is absolutely essential for God's people to walk in His ways and experience His presence without impediment. The ultimate goal is the removal of anything that obstructs their journey towards God's promised peace and salvation, a peace that the unrepentant wicked cannot know, as emphatically stated in Isaiah 57:21.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Cast ye up (Hebrew, çâlal', H5549): This verb, powerfully repeated for emphasis in the imperative, means "to mound up," "to build a highway," or "to exalt." It literally describes the laborious process of constructing an elevated road or causeway, often by piling up earth and stones to create a smooth, unobstructed path suitable for a grand procession. Figuratively, it implies making a way clear, prominent, and accessible, removing all irregularities and hindrances. The repetition "Cast ye up, cast ye up" underscores the extreme urgency and monumental scale of the task, suggesting a strenuous and collective effort required to prepare for God's majestic movement or the glorious return of His people.
  • stumblingblock (Hebrew, mikshôwl', H4383): Derived from the root meaning "to stumble" or "to fall," this noun refers to anything that causes one to trip, fall, or be led astray. While it can denote a literal obstacle on a path, its deeper meaning in this prophetic context is a moral or spiritual impediment. In Isaiah, it frequently signifies idolatry, sin, unfaithfulness, or any form of spiritual corruption that causes God's people to deviate from His righteous path and incur divine judgment. Its decisive removal is presented as critical for spiritual progress, reconciliation, and restoration.
  • way (Hebrew, derek', H1870): This versatile and significant noun primarily means "a road" or "path" (as trodden). Figuratively, it encompasses a course of life, a mode of action, a journey, or even a specific custom. In Isaiah 57:14, it refers to both a literal path for the returning exiles from Babylon and, more profoundly, the spiritual "way" or righteous conduct expected of God's covenant people. The command to "prepare the way" and "take up the stumblingblock out of the way" highlights the paramount importance of an unobstructed path for God's people to walk in righteousness, return to His favor, and experience His promised peace.

Verse Breakdown

  • "And shall say": This introductory phrase signals a divine pronouncement or an authoritative command issued by God Himself, likely through His prophet Isaiah. It establishes the weight and urgency of the directives that follow, indicating that the subsequent actions are not human suggestions but divinely mandated imperatives requiring immediate and obedient response.
  • "Cast ye up, cast ye up": This emphatic repetition of the imperative verb dramatically underscores the urgency, intensity, and sheer importance of the command. It is a powerful call to diligent, strenuous, and perhaps even communal effort, literally meaning to build up a highway or clear a path. This suggests a monumental task of preparing a smooth, elevated, and prominent road, suitable for a significant divine procession or the long-awaited journey of God's people.
  • "prepare the way": This phrase clarifies the ultimate purpose of the "casting up." It is about making ready a clear, unobstructed, and accessible path. This "way" is not merely a physical road but also metaphorically represents the righteous course of life, the spiritual journey back to God, and the necessary conditions for God's people to return to Him and walk in accordance with His divine will.
  • "take up the stumblingblock": This is the core, specific action commanded within the broader preparation. A "stumblingblock" is anything that causes one to trip, fall, or be led astray, whether literally or spiritually. This command is a direct, urgent call to actively identify, confront, and decisively remove all impediments—be they literal obstacles, moral failings, pervasive idolatrous practices, or societal injustices—that hinder the spiritual progress, faithfulness, and well-being of God's people.
  • "out of the way of my people": This concluding clause specifies both the beneficiaries and the intimate context of this divine preparation. The "way" is explicitly designated "of my people," emphatically highlighting God's enduring covenant relationship with Israel. The removal of these stumblingblocks is for their ultimate benefit, enabling them to walk unimpeded in God's presence, to return from their desolate exile, and to live in full accordance with His righteous will, thereby experiencing the profound peace and restoration He so earnestly desires for them.

Literary Devices

Isaiah 57:14 is rich in literary devices that amplify its urgent and profound message. The most striking is Repetition, evident in the double imperative, "Cast ye up, cast ye up." This emphatic reiteration serves to underscore the extreme urgency, the monumental scale, and the critical importance of the command, demanding immediate, vigorous, and sustained action from the recipients. It creates a powerful sense of intensity and highlights the magnitude of the task at hand. Another significant device is Metaphor (or Symbolism), where the "way" and the "stumblingblock" transcend their literal meanings to carry profound spiritual significance. The "way" symbolizes the path of righteousness, the journey of reconciliation with God, or the conditions necessary for divine presence, while the "stumblingblock" represents sin, idolatry, unfaithfulness, or any moral impediment that leads to spiritual downfall and separation from God. This metaphorical language allows the prophecy to extend beyond its immediate historical context of physical return from exile and apply to universal spiritual realities. Furthermore, the pervasive use of the Imperative Mood throughout the verse ("Cast ye up," "prepare," "take up") creates a direct, authoritative, and actionable tone, emphasizing that this is a divine command requiring immediate obedience and active participation from God's people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 57:14 functions as a profound theological statement concerning God's fervent desire for an unhindered, intimate relationship with His people, coupled with His call for them to actively participate in clearing the path for His redemptive work. It masterfully navigates the ongoing tension between divine initiative and human responsibility in the grand process of salvation and sanctification. The "stumblingblock" can be understood comprehensively as anything that creates separation between humanity and God – whether it be blatant sin, pervasive idolatry, systemic injustice, or even subtle self-righteousness. God, in His boundless mercy and sovereign power, commands the removal of these formidable barriers, not merely for the physical return of His people from exile, but, more profoundly, for their spiritual restoration and the ultimate establishment of His righteous kingdom. This prophetic call foreshadows the ultimate removal of humanity's greatest stumbling block, sin, through the vicarious and atoning work of Jesus Christ, and simultaneously establishes an enduring Christian imperative to live in a manner that does not cause others to stumble in their faith or walk.

REFLECTION AND APPLICATION

Isaiah 57:14 issues a timeless and urgent call to action for believers in every generation, urging us to actively and courageously identify and remove "stumblingblocks" – both in our personal lives and in the paths of those around us – thereby ensuring a clear and unobstructed way for God's redemptive and transformative work. This imperative demands a deep, honest, and introspective examination of our own hearts, confronting the personal habits, entrenched attitudes, and persistent sins that hinder our spiritual growth, impede our intimate walk with God, and diminish our witness. Furthermore, the call extends to our communal responsibilities, challenging us as the body of Christ to actively dismantle systemic injustices, pervasive prejudices, and cultural barriers that prevent others from encountering the liberating truth of the Gospel or experiencing the fullness of God's grace and love. Just as the ancient Israelites were summoned to prepare for God's glorious return and restoration, we are likewise called to "make straight the paths for the Lord's" ongoing work in the world, living lives marked by genuine repentance, spiritual purity, and selfless love that powerfully reflect His transformative power and compellingly invite others into His glorious presence and kingdom.

Questions for Reflection

  • What specific "stumblingblocks" (sins, habits, attitudes, or unconfessed areas) in my own life are currently hindering my spiritual progress and deepening relationship with God?
  • In what subtle or overt ways might I, perhaps unintentionally, be placing "stumblingblocks" in the path of others, potentially preventing them from drawing closer to Christ or growing in their faith?
  • How can my local community of faith collectively work to identify and actively remove societal, cultural, or even internal barriers that impede the authentic spread of the Gospel and hinder people from encountering God's truth?
  • What concrete, practical steps can I commit to taking this week to "cast up" and "prepare the way" for God's ongoing work in my personal life and in the lives of those within my sphere of influence?

FAQ

Who is speaking in Isaiah 57:14, and to whom is the command directed?

Answer: While the verse begins with the slightly ambiguous "And shall say," implying a speaker, the broader prophetic context of the book of Isaiah clearly indicates that this is a divine command, uttered either directly by God Himself or through His inspired prophetic messenger, Isaiah. The imperative "Cast ye up, cast ye up, prepare the way, take up the stumblingblock" is primarily directed to those who are faithful, or more broadly, to those who are called to participate in God's work of preparing for His restoration. This could encompass the returning exiles themselves, the spiritual and civil leaders among them, or even angelic beings, all of whom are tasked with clearing the path for God's people to return to Him and to their promised land. It signifies a collective and urgent effort, divinely prompted, to ensure an unhindered journey.

What are the primary "stumblingblocks" being referenced in this verse?

Answer: The "stumblingblock" (Hebrew: mikshôwl) in Isaiah 57:14 primarily refers to anything that causes spiritual or moral downfall, leading to separation from God. In the immediate literary context of Isaiah 57, this would prominently include the rampant idolatry, spiritual unfaithfulness, and moral corruption that characterized Israel and directly led to their devastating exile (as powerfully detailed in Isaiah 57:3-10). Beyond these specific sins, it encompasses any impediment to a right and covenantal relationship with God, such as pervasive injustice, societal oppression, or a profound lack of genuine repentance. Figuratively, it represents anything that obstructs God's people from walking in His righteous "way" (Hebrew: derek) and experiencing His promised peace, restoration, and blessing.

How does this verse relate to the concept of "preparing the way" in the New Testament?

Answer: Isaiah 57:14, with its powerful call to "prepare the way," finds a profound echo and ultimate, redemptive fulfillment in the New Testament. The most direct and explicit connection is found in the ministry of John the Baptist, who self-consciously identified himself as the prophetic "voice crying in the wilderness," fulfilling the ancient prophecy of Isaiah 40:3 to "prepare the way of the Lord" (as recorded in Matthew 3:3). John's divine mission was to call people to radical repentance and to prepare their hearts spiritually for the imminent arrival of Jesus Christ, the promised Messiah. In this New Testament context, the "stumblingblocks" he sought to remove were the sins, unrighteousness, and hardened hearts that prevented people from recognizing, receiving, and truly believing in God's ultimate salvation embodied in Christ.

CHRIST-CENTERED FULFILLMENT

Isaiah 57:14's profound imperative to "Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people" finds its most complete and glorious fulfillment in the person and redemptive work of Jesus Christ. While initially a prophetic call for the physical and spiritual restoration of Israel, the ultimate "way" prepared is the path to God Himself, a path uniquely opened and made accessible by Christ. John the Baptist, as the prophetic voice crying in the wilderness, literally fulfilled the call to "prepare the way of the Lord" for Jesus' first advent, urging repentance and clearing the spiritual ground in people's hearts, making them receptive to the Messiah (as seen in Matthew 3:3). Jesus, the Lamb of God, then became the ultimate "remover of the stumblingblock." The greatest and most formidable impediment between a holy God and sinful humanity is sin itself, and Christ, through His perfect life, sacrificial death on the cross, and glorious resurrection, took away the sin of the world, thereby removing the ultimate "stumblingblock" that prevented access to God's presence, forgiveness, and eternal life (as powerfully proclaimed in John 1:29). He is not merely one who prepares a way, but He is the "new and living way" through the veil of His flesh, granting us bold and confident access to the Father (as profoundly taught in Hebrews 10:19-20). Thus, the ancient prophetic call for a clear path culminates in Christ, who not only prepared the way but definitively is the Way, the Truth, and the Life, making it eternally possible for all of God's people to walk unimpeded into His glorious presence and everlasting kingdom (as declared by Jesus Himself in John 14:6).

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Commentary on Isaiah 57 verses 13–16

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here, I. God shows how insufficient idols and creatures were to relieve and succour those that worshipped them and confided in them (Isa 57:13): "When thou criest in thy distress and anguish, lamentest thy misery and callest for help, let thy companies deliver thee, thy idol-gods which thou hast heaped to thyself companies of, the troops of the confederate forces which thou hast relied so much upon, let them deliver thee if they can; expect no other relief than what they can give." Thus God said to Israel, when in their trouble they called upon him (Jdg 10:14), Go, and cry to the gods which you have chosen, let them deliver you. But in vain is salvation hoped for from them: The wind shall carry them all away, the wind of God's wrath, that breath of his mouth which shall slay the wicked; they have made themselves as chaff, and therefore the wind will of course hurry them away. Vanity they are, and vanity shall take them away, to vanity they shall be reduced, and vanity shall be their recompence. Both the idols and their worshippers shall come to nothing.

II. He shows that there was a sufficiency, an all-sufficiency, in him for the comfort and deliverance of all those that put their confidence in him and made their application to him. Their safety and satisfaction appear the more comfortable because their hopes are crowned with fruition, when those that seek to other helpers have their hopes frustrated: "He that puts his trust in me, and in me only, he shall be happy, both for soul and body, for this world and the other."

1.Observe, in general, (1.) Those that trust in God's providence take the best course to secure their secular interests. They shall possess the land, as much of it as is good for them, and what they have they shall have it from a good hand and hold it by a good title. Psa 37:3, They shall dwell in the land, and verily they shall be fed. (2.) Those that trust in God's grace take the best course to secure their sacred interests. They shall inherit my holy mountain. They shall enjoy the privileges of the church on earth, and be brought at length to the joys of heaven; and no wind shall carry them away.

2.More particularly,

(1.)The captives, that trust in God, shall be released (Isa 57:14): They shall say (that is, the messengers of his providence, in that great event shall say), Cast you up, cast you up, prepare the way. When God's time shall have come for their deliverance the way of bringing it about shall be made plain and easy, obstacles shall be removed, difficulties that seemed insuperable shall be speedily got over, and all things shall concur both to accelerate and facilitate their return. See Isa 40:3, Isa 40:4. This refers to the provision which the gospel, and the grace of it, have made for our ready passage through this world to a better. The way of religion is now cast up; it is a highway; ministers' business is to direct people in it, and to help them over the discouragements they meet with, that nothing may offend them.

(2.)The contrite, that trust in God, shall be revived, Isa 57:15. Those that trusted to idols and creatures for help went with their ointments and perfumes (Isa 57:9); but here God shows that those who may expect help from him are such as are destitute of, and set themselves at a distance from, the gaieties of the world and the delights of sense. God's glory appears here very bright, [1.] In his greatness and majesty: He is the high and lofty One that inhabits eternity. Let this inspire us with very high and honourable thoughts of the God with whom we have to do, First, That his being and perfections are exalted infinitely above every creature, not only above what they have themselves, but above what they can conceive concerning him, far above all their blessing and praise, Neh 9:5. He is the high and lofty One, and there is no creature like him, nor any to be compared with him. The language likewise intimates his sovereign dominion over all and the incontestable right he has to give both law and judgment to all. He is higher than the highest (Ecc 5:8), than the highest heavens, Psa 113:4. Secondly, That with him there is neither beginning of days nor end of life, nor change of time; he is both immortal and immutable. He only has immortality, Ti1 6:16. He has it of himself, and he has it constantly; he inhabits it, and cannot be dispossessed of it. We must shortly remove into eternity, but God always inhabits it. Thirdly, That there is an infinite rectitude in his nature, and an exact conformity with himself and a steady design of his own glory in all that he does; and this appears in every thing by which he has made himself known, for his name is holy, and all that desire to be acquainted with him must know him as a holy God. Fourthly, That the peculiar residence and manifestation of his glory are in the mansions of light and bliss above: "I dwell in the high and holy place, and will have all the world to know it." Whoever have any business with God must direct to him as their Father in heaven, for there he dwells. These great things are here said of God to inspire us with a holy reverence of him, to encourage our confidence in him, and to magnify his compassion and condescension to us, that though he is thus high yet he has respect unto the lowly; he that rides on the heavens by his name JAH stoops to concern himself for poor widows and fatherless, Psa 68:4, Psa 68:5. [2.] In his grace and mercy. He has a tender pity for the humble and contrite, for those that are so in respect of their state. If they be his people, he will not overlook them though they are poor and low in the world, and despised and trampled upon by men; but he here refers to the temper of their mind; he will have a tender regard to those who, being in affliction, accommodate themselves to their affliction, and bring their mind to their condition, be it ever so low and ever so sad and sorely broken - those that are truly penitent for sin, who mourn in secret for it, and have a dread of the wrath of God, which they have made themselves obnoxious to, and are submissive under all his rebukes. Now, First, With these God will dwell. He will visit them graciously, will converse familiarly with them by his word and Spirit, as a man does with those of his own family; he will be always nigh to them and present with them. He that dwells in the highest heavens dwells in the lowest hearts and inhabits sincerity as surely as he inhabits eternity. In these he delights. Secondly, He will revive their heart and spirit, will speak that to them, and work that in them by the word and Spirit of his grace, which will be reviving to them, as a cordial to one that is ready to faint. He will give them reviving joys and hopes sufficient to counterbalance all the griefs and fears that break their spirits. He dwells with them, and his presence is reviving.

(3.)Those with whom he contends, if they trust in him, shall be relieved, and received into favour, Isa 57:16. He will revive the heart of the contrite ones, for he will not contend for ever. Nothing makes a soul contrite so much as God's contending, and therefore nothing revives it so much as his ceasing his controversy. Here is, [1.] A gracious promise. It is not promised that he will never be angry with his people, for their sins are displeasing to him, or that he will never contend with them, for they must expect the rod; but he will not contend for ever, nor be always wroth. As he is not soon angry, so he is not long angry. He will not always chide. Though he contend with them by convictions of sin, he will not contend for ever; but, instead of the spirit of bondage, they shall receive the Spirit of adoption. He has torn, but he will heal. Though eh contend with them by the rebukes of providence, yet the correction shall not last always, shall not last long, shall last no longer than there is need (Pe1 1:6), no longer than they can bear, no longer than till it has done its work. Though their whole life be calamitous, yet their end will be peace, and so will their eternity be. [2.] A very compassionate consideration, upon which this promise is grounded: "If I should contend for ever, the spirit would fail before me, ever the souls which I have made." Note, First, God is the Father of spirits, Heb 12:9. Those with whom he will not always contend are the souls that he has made, that he gave being to by creation and a new being to by regeneration. Secondly, Though the Lord is for the body, yet he concerns himself chiefly for the souls of his people, that the spirit do not fail, and its graces and comforts. Thirdly, When troubles last long, the spirit even of good men is apt to fail. They are tempted to entertain hard thoughts of God, to think it in vain to serve him; they are ready to put comfort away from them, and to despair of relief, and then the spirit fails. Fourthly, It is in consideration of this that God will not contend for ever; for he will not forsake the work of his own hands nor defeat the purchase of his Son's blood. The reason is taken not from our merit, but from our weakness and infirmity; for he remembers that we are flesh (Psa 78:39) and that flesh is weak.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–16. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON ISAIAH 57:14
“And it shall be said, ‘Remove every obstruction from my people’s way.’ ” Probably he said these words with regard to the Jewish Zealots, who killed their fellow citizens, because they had lapsed into idolatry and had been an obstacle for their fellows in the days of the Greeks.
JeromeAD 420
Commentary on Isaiah
(Verse 13, 14.) And the wind will carry them away: the breeze will lift them. But those who have confidence in me will inherit the land and possess my holy mountain. And I will say, Make a way, offer a path, turn aside from the path, remove stumbling blocks from my people's way. LXX: For the wind will carry away all of them, and the tempest will take them away. But those who hope in me will possess the land and inherit my holy mountain, and they will say: Make his ways clean and remove stumbling blocks from my people's way. The Jews of Babylon assert that these things are prophesied: that, by the power of God, after overcoming their enemies, the people will return to Judah and possess Mount Zion, and all obstacles of the journey will be removed, and they will not suffer any ambush from any nation, because the Lord will make a straight path for His people. And they claim that these things were fulfilled under Zerubbabel and Ezra. But we, joining what has been said before, assert that the wind and storm will remove all the idols that could not save them, and they will be like dust that the wind blows away from the face of the earth. But those who have trust in the Lord will possess the land which we will read about in this same Prophet: He will exalt you to the good things of the land. From which it is clear that this land is not below, but above. To which the holy one, lifted up by the Lord, will ascend, of which we have often said: Blessed are the meek, for they shall inherit the land (Matthew 5:4); and I believe to see the good things of the Lord in the land of the living (Psalm 27:13). But the holy mountain of God, that is to be understood, is the one about which he speaks to the Hebrews, who wrote the Letter: You have come to Mount Zion and to the heavenly city of the living God, the heavenly Jerusalem, and to the countless angels and the assembly of the firstborn who are written in heaven (Hebrews 12:22). We can understand the land and mountain of the Lord, which the saints will possess, and the holy Scriptures, which were to be carried from the Jews, the Lord threatens, saying: The kingdom of God will be taken from you and given to a nation producing its fruits (Matt. XXI, 43); so that they may find in them that same mountain, of which we read in this same Prophet (Isaiah II), and in Micah: In the last days, the mountain of the Lord will be made manifest (Micah IV, 5). And the Lord himself commanded the Apostles and all the teachers of the Church to dissolve with their interpretation whatever seemed harsh and difficult, and to provide the way of understanding, and to remove all scandals from among them so that the people of the Lord may understand what they read without any impediment, and may progress in the fear of God. Concerning these ways, John the Baptist said: Prepare the way of the Lord, etc. (Matthew 3:3). Where we have taken the place of God, and I will say, the 70 translators have put and will say: namely those who will possess the land, and inherit the holy mountain of God. They will not be content with their own salvation, but they will also challenge others to teach the people. Symmachus interpreted this passage as follows: But whoever trusts in me will possess the land and will inherit my holy mountain, and will say: Make the way straight and the rest. Because he, who possesses the land and the mountain himself, should instruct others, so that they may obey the way of the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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