Oration IV, Chapter 49
Is 49:1-3 “Listen to me, O islands, and give heed, O nations: after a long time it shall stand, says the Lord. From my mother’s womb he called my name; he made my mouth like a sharp sword, and under the shadow of his hand he hid me. He made me like a chosen arrow and hid me in his quiver. And he said to me: You are my servant, Israel, and in you I will be glorified.”
After many exhortations and admonitions by which he had aided Israel in sacred instruction, the prophet turns the mystagogy toward the flocks of the nations and reveals to them the mystery of Christ, so that, having abandoned the pursuit of money and a detestable manner of life, they might be led back to a way of living most pleasing to God and embrace true light in their minds, so as to understand clearly who God is by nature and in truth, and what that nature is which rules over all things.
He addresses the “islands,” which we understand to be the Churches of Christ, as though they were situated in the sea, that is, agitated by the storm of this present life and by the intolerable assaults of waves—namely persecutions and afflictions—which the enemies of truth and those who resist the divine calling inflicted upon them. Concerning such islands it is often spoken in divinely inspired Scripture. Thus the blessed David sings and says: “The Lord reigns; let the earth rejoice; let the many islands be glad” (Ps 97:1). For when Christ held the kingdom of the whole world and received all the earth into his dominion and power, tearing it away from the tyranny of demons, then the Churches throughout the whole world also rejoiced, that is, they were filled with gladness.
From what follows it is clear that when the prophet names “islands” he signifies the Church of the nations. For immediately after saying, “Listen to me, O islands,” he adds, “Give heed, O nations.” He then says, “After a long time it shall stand, says the Lord.” He promises, as I said, the manifestation of Christ, the Savior of us all, and that God the Word would dwell among the inhabitants of the earth in our form. But that the time of the prophecy was not yet the time of the manifestation of the realities themselves, he shows when he says, “after a long time it shall stand,” meaning what was promised and foretold.
What this promise is, he immediately declares by introducing the very person of the Savior: “From my mother’s womb he called my name.” Here he introduces a deep and great mystery, one that requires a kind of heavenly mystagogy. For it was revealed in this way to the divine Peter: he was and is God the Word, equal in power, sharing the same throne with God the Father, coexisting with him and coeternal with him. Even before the incarnation, the names appropriate to his nature were his: God, Life, Light, Wisdom, Power, and others of this kind found in the sacred Scriptures.
But after he humbled himself and emptied himself, being made in the likeness of human beings and found in form as a man (cf. Phil 2:7), he receives a common name, namely Christ Jesus, and “God with us.” The phrase “with us” signifies what pertains to us and belongs to our condition and nature. For it is written: “Behold, the virgin shall conceive and bear a son, and they shall call his name Emmanuel” (Isa 7:14). Likewise the blessed Gabriel, revealing the mystery to the holy Virgin, the Mother of God, says: “Do not fear, Mary, for you have found favor with God. Behold, you shall conceive in your womb and bear a son, and you shall call his name Jesus. For he shall save his people from their sins” (cf. Lk 1:30–31; Mt 1:21).
Did the blessed angel and the prophet speak in contradiction to one another? By no means. For the divine prophet, speaking by the Spirit, foretold the mystery of God made “with us,” naming him from his nature and the economy joined with the flesh. The blessed angel, however, imposed the name from his operation and efficacy: for he would save his people, and therefore he was called Savior. Indeed, when he underwent this generation according to the flesh for our sake, the hosts of angels announced the blessed and joyful birth to the shepherds, saying: “Do not fear; for behold, I bring you good news of great joy, which shall be for all the people, because today there is born for you a Savior, who is Christ the Lord, in the city of David” (Lk 2:10–11).
Thus he is called Emmanuel because God by nature became “with us,” that is, a man; and Jesus, because he himself, God who became man, was to save the world. When, therefore, he came forth from the womb of his mother—since he was born of her according to the flesh—then his name was also called. For the name “Christ” is not fitting for God the Word before the birth according to the flesh; for how could he be called Christ before being anointed? When he came forth from his mother’s womb as a man, then he received the appellation consonant with his bodily birth.
He also says that his mouth was made “like a sharp sword.” This too is true. For it is written of him—or rather the prophet Isaiah himself says: “His loins shall be girded with righteousness, and his sides wrapped with truth; and with the breath of his lips he shall slay the wicked” (cf. Isa 11:4–5). The divine and heavenly preaching, that is, the gospel proclaimed by Christ’s mouth, was a sharp and most penetrating sword, overthrowing the tyranny of the devil, the rulers of this darkness, and the spiritual forces of wickedness (cf. Eph 6:12). It dispersed the darkness of error, cast the ray of the true knowledge of God into the hearts of all, turned the whole world to a devout manner of life, made all lovers of holy discipline, cut down sin as though it were an ornament of the world, justified the ungodly by faith, filled those who draw near with the Holy Spirit, made them children of God, implanted in them a strong and valiant spirit for battle, and gave them the sword of the Spirit, that is, the word of God (cf. Eph 6:17), so that those who once resisted might now run unhindered toward the prize of the heavenly calling.
That this discipline and mystagogy accomplished through Christ overthrew the devil’s tyranny among those on earth, the prophet Isaiah again declares, saying: “On that day God will bring his holy, great sword against the dragon, the crooked serpent, and will slay the dragon” (cf. Isa 27:1).
He adds: “And under the protection of his hand he hid me.” He speaks in human fashion; yet for the prudent it is not difficult even from these words to see that the Son is not divided from God the Father, even though he became man. For he says that he was under the protection of his right hand, to indicate that the power of his nature—which cannot be seized or conquered—was preserved to him even though he assumed our condition. For no one will overcome the omnipotent right hand. Yet, as I said, according to the rationale and measure of the humanity, the Word is spoken of as distinct; for the Word is from God the Father, most powerful, and he himself is the Lord of hosts.
Because he became man, the Father does not diminish the power of the mystery, but rather confirms the economy, and says through the lyre of the psalmist: “The enemy shall not prevail against him, and the son of iniquity shall not harm him. And I will cut down his enemies before his face, and put to flight those who hate him; and my faithfulness and my mercy shall be with him” (cf. Ps 89:22–24). See, then—see also how he speaks prophetically in human fashion, he who for our sake became like us: “Under the protection of his hand he hid me; he made me like a chosen arrow and hid me in his quiver.”
Many were hidden in God’s foreknowledge in their own times, stored away as it were in the quiver and brought forth each in his proper season. But the chosen arrow above all was Christ, hidden, as I said, in the foreknowledge of the Father, like an arrow in a quiver. For he was foreknown before the foundation of the world, but brought forth openly when it was necessary for him to visit the whole earth, which had fallen into ruin and destruction because the creature served what was created rather than the Creator, was subjected to unclean spirits, and bound by the snares of sin.
This chosen arrow, as I said, will slay Satan himself and the evil powers with him; it will also slay those who opposed the truth and impiously resisted his most holy laws. Yet in another way it wounds for benefit and salvation, as is said in the Song of Songs by the bride: “I am wounded by love” (Song 2:5 LXX).
“And he said to me,” that is, the Father, “You are my servant, Israel, and in you I will be glorified.” O the depth of the riches and wisdom and knowledge of God (cf. Rom 11:33)! For the Son was and is free by nature, since he is born ineffably from the divine essence and reigns as king over all. Yet he hears the words, “You are my servant.” Thus the Word, free by nature, is formed as a servant according to the economy of the flesh and as understood according to the flesh. Again, because of his birth from a woman according to the flesh, he is said at that time to be Israel, since he was born of Israelite blood according to the flesh.
“And in you I will be glorified.” For he was the God of all even through the saints, but not in them in the same way. In Christ, however, in a new and unprecedented manner, the Father is glorified, because whoever is in him glorifies Christ, and when Christ is glorified, the Father is glorified in him. We see the Father shining forth in Christ through authority, power, and operation in all things—through sanctification, righteousness, and mercy. Thus the divinity is intelligibly expressed. For Christ himself said: “He who has seen me has seen the Father” (Jn 14:9). And the most wise Paul says that the Father is glorified in the Son whom he begot.
Therefore he says: “In you I will be glorified.” For every knee shall bow to the Son, even as one born in the flesh—of those in heaven, on earth, and under the earth—and every tongue shall confess that Jesus Christ is Lord (cf. Phil 2:10–11).
Is 49:4 “And I said: I have labored in vain; I have spent my strength for nothing and in emptiness. Therefore my judgment is with the Lord, and my recompense is before my God.”
The Savior of all appeared in order to free the whole world from the malice of the devil, from death, and from sin, and to illumine with holy gifts those who through faith draw near to him. Those who were called to this before all others were those born from the blood of Israel, and they were thus set in honor before the nations, so that Jesus might say: “I was not sent except to the lost sheep of the house of Israel” (Mt 15:24). He also commanded the holy apostles not to go into the way of the Gentiles nor to enter a city of the Samaritans, but rather to go to the lost sheep of the house of Israel (cf. Mt 10:5–6).
But these, although allotted such a renowned and exceptional honor, became unbelieving, bold apostates, contemptuous of the flock, savage and arrogant. When it was fitting that they should most eagerly approach this grace and make faith and its blessings their gain, they did nothing of the sort, but instead resisted the one who called them to salvation, rashly attacking him and shamelessly mocking him. For what grievous charge did they not utter with impudence? And in the end, they crucified him.
Therefore, insofar as the savagery of the unbelievers and the contradiction they shamefully devised are concerned, the Savior labored in vain and spent his strength for nothing and emptiness. For, as I said, Israel in its obtuseness could not endure his sacred preaching, nor did it hold his labor in honor. Yet it was indeed labor for the Word to assume our condition and to lower himself to human smallness.
“But,” he says, “my judgment is with the Lord, and my labor is before my God.” The Father, he says, knows what labors I expended for their salvation. Therefore judgment was also pronounced by him. And what was that judgment? They were cast out from communion with him; they were driven away so as no longer to be the people of God; they were deprived of his salvation and did not taste the hope of the saints. And in their place the multitude of the nations was called. Instead of their shepherds, others were appointed—righteous men, pleasing to God, zealous for holy pursuits, able to preside over peoples, lights in the world, holding the word of life, as the most wise Paul says (cf. Phil 2:15–16).
Do you wish to see the judgment of the Father and the sentence pronounced against them? Hear the Savior speaking to the leaders of the Jews: “There was a man, a householder, who planted a vineyard and put a hedge around it, dug a winepress in it, and built a tower. He leased it to tenants and went away. Then he sent servants to receive the fruits, and they were beaten, dishonored, and killed. Afterwards he sent his son, and when they saw him they said among themselves, ‘This is the heir; come, let us kill him and seize his inheritance.’ And indeed they killed him” (cf. Mt 21:33–39).
After recounting this parable, the Lord again adds: “When therefore the owner of the vineyard comes, what will he do to those tenants?” And they answered: “He will miserably destroy those miserable men and lease the vineyard to others who will render him the fruits in their seasons.” To this Christ says: “Therefore I say to you, the kingdom of heaven will be taken away from you and given to a nation producing its fruits” (Mt 21:41, 43).
And this is exactly what happened. Others were appointed as caretakers of the vineyards—wise husbandmen, that is, the divine disciples. Through them the clouds poured down rain, even though they had been commanded no longer to irrigate the Jewish vineyard. Under their care Christ harvested not thorns, but grapes. Thus we are taught to say: “The Lord will give goodness, and our land will yield its fruit” (Ps 85:12).
One might also say in another way that the labor of the Son was before the eyes of the Father and that the judgment issued rightly. Observe again the force of the words and consider the economy, which the most wise Paul also explains to us when he says that although the Son existed in the form and equality of the Father, he did not consider equality with God something to be seized, but emptied himself, and became obedient to the Father unto death, even death on a cross; for this reason he was highly exalted and given the name above every name, so that every knee should bow and every tongue confess (cf. Phil 2:6–11).
For he is and was God the Word; but after he was named man and truly became so, he ascended in glory with the flesh. He was acknowledged as God, and he did not labor in vain. For this mode of the economy redounded to his glory—not so as to render him insolent or something alien, but so as to declare himself the Savior and Redeemer of the world. Once this was known, it came to pass that heaven and earth and even the lower regions bowed before him.
Is 49:5-6 “And now thus says the Lord who formed me from the womb as a servant to himself, that I might gather Jacob and Israel to him: I shall be gathered to him and glorified before the Lord, and my God shall be my strength. And he said to me: It is a great thing for you to be called my servant, to raise up the tribes of Jacob and to restore the dispersion of Israel.”
Here again we say that the Lord Jesus Christ uses human expressions, even though he is expounding the greatest mystery of piety and unveiling the manner of the κένωσις (self-emptying). Observe how, although he is by nature and in truth self-determining, he says that he was “formed as a servant,” yet “from the womb.” For he does not say that the Word, when he was naked of flesh and had not yet assumed it, was formed and reduced to servitude after it pleased God the Father; rather, he says “from the womb,” that is, when he was born of a woman according to the flesh.
For then God by nature, and free as one begotten of God the free Father, receives the form or condition of a servant. No one in his right mind would say that one who is a servant by nature is “formed” into servitude; rather, only one who was outside servitude and adorned with the marks of natural freedom can rightly be said to assume the form of a servant. That the Son, though free and a Son, voluntarily subjected himself, who could doubt, when Paul says that he existed in the form of God and did not regard equality with God as something to exploit, but came to the form of a servant and to likeness with human beings (cf. Phil 2:6–7)?
For although he was God, he nevertheless showed us, in the episode of the didrachma tax, that he was by nature truly free, yet voluntarily a servant. For the collectors asked the divine Peter whether Christ paid the didrachma like others or refused to contribute. Then the Lord said: “From whom do the kings of the earth collect taxes or tribute—from their sons or from strangers?” When the disciple answered truthfully, “From strangers,” he drew the conclusion plainly: “Therefore the sons are free. But lest we offend them, go to the sea, cast a hook, and take the first fish that comes up; when you open its mouth, you will find a stater. Take that and give it to them for me and for you” (cf. Mt 17:24–27).
Thus, one who is free by nature is formed as a servant by the economy when he is born from his mother’s womb according to the flesh. That time was fitting to the measure of the κένωσις. And that he was formed in the manner of a minister is confirmed when he says: “That I might gather Jacob and Israel.”
For God the Word assumed our nature for no other reason than to save Israel and gather Jacob. The inventor of all vice scattered those on earth into manifold and multiform sin. Some he caused to defect entirely from the Creator, subjecting them to himself and to unclean demons, laying upon them the inescapable yoke of sin, so that they utterly lost knowledge of who God and Lord of all is by nature. Others, who possessed the Mosaic Law as an arbiter of conduct, he rendered sluggish and idle, so that although they had the Law, they did whatever seemed right to each one and taught doctrines that were commandments of men.
But when Christ appeared to the world, those whom Satan had scattered were gathered through faith into one right and blameless confession. Those who once had departed from the love of God ran back to him; casting sin behind them as a cause of enmity and devoting themselves to good works, they found peace with Christ. The divine prophets exhorted them to hasten to this reconciliation. Isaiah indeed cried out: “Let us make peace with him; let us make peace, as we come” (cf. Isa 27:5 LXX). The divine disciples also proclaimed: “We are ambassadors for Christ, God exhorting through us: be reconciled to God” (2 Cor 5:20).
We are reconciled to God when we come to Christ through faith, as the most holy Paul again says: “God was in Christ reconciling the world to himself” (2 Cor 5:19). For in Christ the world is reconciled to God.
Thus the ministry of the humanity is indicated when he says that he was formed as a servant from the womb by the Father, in order to gather Israel and Jacob. If someone says that by these two terms the Jewish people are twice designated, he will not miss the mark, since Christ said: “I was not sent except to the lost sheep of the house of Israel.” But if someone prefers to name as Israel and Jacob all those who are saved by faith, he also speaks rightly. For it is true that “he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in spirit, not letter, whose praise is not from men but from God” (cf. Rom 2:28–29). If, therefore, a Jew is one who has circumcision in the Spirit, then no one lacking this can rightly be called Israel or Jacob.
To the discourse is added the voice of those who are called, who pledge their faith: “I shall be gathered to him and glorified before the Lord, and my God shall be my strength.” For God commands this to happen, and in this place the goal of the things commanded is set forth. For not all Israel was saved; they did not believe, and through their wickedness they did not receive the grace of evangelical teaching. But together with the remnant, the multitude of the nations was saved, and these too are numbered among the sons of Abraham, so that, as far as the economy is concerned, the purpose of that coming is never frustrated.
For everyone who is Israel and also Jacob is gathered, just as these things have already been explained to us. The called people are therefore promised that they will be gathered to God through faith, and that they will be glorified before God, having obtained the splendid glory of adoption, having become partakers of the divine nature, adorned with the Holy Spirit, made followers of the best disciplines, and confessing God as their strength. For this is how it befits those who seek salvation from him to be disposed.
He further adds: “And he said to me: It is a great thing for you to be called my servant, to raise up the tribes of Jacob and to restore the dispersion of Israel.” If it is permitted to speak in human fashion, the Father does not allow the Son to discharge the economy carelessly, nor does he permit the humility of the servant’s form to be without its reward. Rather, he makes this ministry fruitful and does not leave this abasement unrewarded; the burden of the economy becomes worthy of admiration and even glorious, although it may appear inglorious.
For it was indeed lowly for the Word begotten of God to be called παῖς (servant). For this name (παῖς) sometimes signifies a son, and at other times—as I have said—a servant. According to what the sense requires, either meaning may be suitably applied at the proper moment. Since, however, the discourse here concerns the economy in the flesh, it is fitting now that παῖς be understood as “servant.” Thus, as I said, although the abasement of servitude appears ignoble for the Son, the reality was otherwise.
For it was no small thing for him—who is glorified by all, who did not consider equality with God a thing to be grasped—that he should conduct himself here in the manner of a servant, descend into this κένωσις (self-emptying), endure the cross and its sufferings, and lay down his own life for the redemption of all, in order to abolish the tyranny of the devil, drive away the hosts of demons from their intolerable violence against us, remove destructive sin from our midst, destroy death, refashion human nature to its original state, and hand it over—together with his own kingdom—to God, so that it might no longer be seized by any tyranny, but rather be freed from the yoke of alien domination.
“Behold, I have set you as a light to the nations, that you may be my salvation to the end of the earth.”
The Father was not ignorant of the hardened disposition of the Jews—impatient of admonition and utterly resistant to restraint. For they did not accept the teaching, even though it was fitting that they marvel at the Redeemer’s gentleness and incomparable humanity, and embrace his majesty as with welcoming hands. Therefore, lest the purpose and design of our Savior be frustrated—since the people rebelled against their leader and, as I said, did not receive redemption—the Father added that he would show a path of salvation and send forth the knowledge of the true God to those dwelling in darkness and shadow.
For Israel had been called to this light, as Christ openly declares: “I am the light of the world” (Jn 8:12), and again, “While you have the light, walk in the light, lest darkness overtake you” (Jn 12:35). But since they loved darkness rather than light, they were overtaken by it, even though the holy prophets had foretold to them beforehand the grace that would come in Christ. For one said: “Be enlightened, be enlightened, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you. Behold, darkness shall cover the earth and deep gloom the nations, but upon you the Lord shall arise, and his glory shall be seen upon you” (Isa 60:1–2). Another also said: “For you who fear my name, the sun of righteousness shall arise, with healing in his wings” (Mal 4:2).
But because, as the sacred Scriptures say, “their ears are heavy so that they cannot hear, and their eyes they have shut,” Christ shone upon the nations and filled the whole world with divine light, so that from the rising of the sun to its setting, and to the very ends of the earth, all might partake of the fruit of his glory, behold the divine nature with the pure eyes of the soul, and consecrate to him alone spiritual worship.
Is 49:7 “Thus says the Lord, the Redeemer of Israel: Sanctify him who despises his soul, who is held in abomination by the nations, who is the servant of rulers. Kings shall see and arise, and princes shall worship, because of the Lord who is faithful, the Holy One of Israel, who has chosen you. Thus says the Lord: In an acceptable time I have heard you, and on a day of salvation I have helped you.”
How great the mercy God has shown toward those who are called through Christ you may learn even from this passage. For he initiates them into mystical and sacred realities, unveils for them the deep and great mystery of the humanity, and allows no one to be shattered against a stone of stumbling or to strike a rock through ignorance. For Israel, in its folly, was thus broken.
What then does he say? “I, who redeemed you, O Israel, say to you: Sanctify him who despises his soul”—that is, regard him as august and holy, hold him in reverence, and embrace him with zeal, even though he “despises his soul,” that is, regards it as nothing. For the only-begotten Word of God, having become man for us, laid down his life for us and willed to suffer in the flesh for our sake, though he suffered nothing in his divine nature. For he was superior to suffering as God; yet he humbled himself, as I said, and did so for sinners.
This the most wise Paul also marvels at, saying: “God commends his love toward us, in that while we were still sinners, Christ died for the ungodly” (Rom 5:8). Christ himself also says: “The good shepherd lays down his life for the sheep” (Jn 10:11). Thus he laid it down for us, and “by his wounds we were healed”; he was afflicted because of our iniquities and delivered up because of our sins.
“Sanctify him,” therefore, he says—that is, proclaim him holy. This applies properly and uniquely to him alone. For although many are called holy—both heavenly powers and human beings on earth—they are so only by participation in him who alone is holy by nature and truly such. For he is the true light, yet he shares the dignity with others, saying: “You are the light of the world” (Mt 5:14). In the same way, he who alone is holy with the Father and the Holy Spirit bestows sanctification from his own fullness upon his companions. Thus we also say in prayer: “Our Father, who art in heaven, hallowed be thy name” (Mt 6:9). We do not pray this as though something could be added to the Father’s name—such a thought would be absurd—but we desire that everywhere it may be acknowledged as what it truly is: holy and awesome. So also must “Sanctify him” be understood here.
He again says: “Who despised his soul”—that is, who is said to have suffered something human, to have allowed his flesh to taste death, and to have laid down his life for many. The discourse proceeds and recalls other things that might sometimes hinder belief in him for those who do not see the depth of the economy—though for the prudent these bring no difficulty.
For Jesus, when handed over to Pilate, was subjected by certain soldiers to cruel mockery: some struck him impiously, others dishonored him with spittle, crowned him with thorns in mockery, derided him, and said, “Hail, King of the Jews” (Mt 27:29). Therefore he calls him “one held in abomination by the nations,” “the servant of rulers.”
Yet this follows upon “Sanctify him.” For although, by reason of the economy, he endured the mockery of the nations, he will afterwards be revered and glorified by all who are established in supreme dignity and even by those of lesser rank. He foretells this when he says: “Kings shall see and arise”—that is, rise from their royal thrones—“and princes shall worship him.” They will see him, not with bodily eyes, but with the insight of mind and heart. For in this way we behold the glory of Christ. And they shall worship him “because of the Lord”—that is, because of the Father. For he is glorified as Son of God and of the Father, because he is faithful, the Holy One of Israel.
Here “faithful” signifies that which abides forever. For the kingdom of God the Father is immovable and stable, and likewise that of the Son; whereas falsely named gods are not faithful, for they come into being and pass away and do not remain. But the Savior and Lord of all is faithful—that is, firmly established in his own dignity—and he chose those who were called through Christ. “For those whom he foreknew,” says the Apostle, “he also predestined to be conformed to the image of his Son; and those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified” (Rom 8:29–30).
It was therefore fitting—yes, fitting—that the chosen be sanctified, that they not look merely at him who “despised his soul” and fix their gaze on the measure of the humanity and fall away from what is fitting, wandering from exact knowledge of him, but rather understand the wisdom of the economy, adore him, and steadfastly hold in their minds the conviction that he is faithful, truly and by nature the Son of the Lord, even though, by reason of the economy, he appeared in our form and assumed the measure of the κένωσις.
He further addresses the elect and says: “In an acceptable time I have heard you, and in a day of salvation I have helped you.” Christ was indeed foreknown before the foundation of the world, but his mystery shone forth in those times that seemed good to the Sovereign Lord, when he also brought help to us. He calls the time of the humanity “the day of salvation.”
Thus the divine Paul says: “Behold, now is the acceptable time; behold, now is the day of salvation” (2 Cor 6:2). And the prophet David also sings and says: “This is the day that the Lord has made; let us rejoice and be glad in it” (Ps 118:24).
CONTINUE
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