Denis the Carthusian's Commentary on Isaiah 50:1-11
Introduction:
After the calling of the Gentiles has been described, now the true reason for the desertion of the Jews is manifested.
Is 50:1: "Thus says the Lord: Who is this bill of divorce of your mother, by which I have dismissed her? Or who is my creditor, to whom I have sold you?"
"THUS SAYS THE LORD: WHO IS THIS BILL OF DIVORCE..." That is, what is the cause of the rejection, O Jews, by which I have rejected, or rather deserted, your mother, the Synagogue? Certainly, I did not give her a bill of divorce by separating her from My spiritual conjugial bond out of any cruelty or hatred, just as in the Old Testament sometimes husbands gave bills of divorce to their wives out of hatred, as is had in Malachi (2:16): "When you hate her, put her away."
Moreover, a bill of divorce is a writing containing the cause of the divorce. Whence now metaphorically, by the book of divorce is designated the reprobation, separation, or desertion of the Synagogue from the Heavenly Spouse, the Lord Christ.
"OR WHO IS MY CREDITOR..." To whom I am in any way obligated, to whom I have sold you in compensation for a debt, as if not having from elsewhere wherewith to pay the debt to the creditor, or seeking some gain from your sale, and thus out of avarice alienating you from Me? Since therefore this is not the reason for your separation, I will show you the true cause of it.
"BEHOLD, FOR YOUR INIQUITIES..." In which you have sinned against Me, the Son of God, "you have been sold" to demons by the coin of your own guilt, to whose yoke you have subjected yourselves by departing from Me. For one is sold to one's own vices, according to that of the Apostle: "But I am carnal, sold under sin" (Romans 7:14). And in the Third Book of Kings, Elias said to Ahab: "I have found you, because you have been sold to do evil before the Lord" (3 Kings 21:20).
It can also be expounded concerning the sale by which the Romans sold the Jews to such an extent that thirty Jews were bought for one denarius, just as they themselves bought Christ for thirty denarii (Matthew 27:3-9).
"AND FOR YOUR TRANSGRESSIONS..." That is, on account of your blasphemies against Me, O Jews, "I have dismissed your mother," the Synagogue. This is what the Savior says at Jeremiah's (12:7): "I have forsaken My heritage, My heritage has become to Me like a lion in the forest; she has raised her voice against Me, therefore I have hated her." And at Hosea's (7:13): "Woe to them, because they have departed from Me; they shall be wasted, because they have transgressed against Me; and I redeemed them, and they have spoken lies against Me."
Hence also David says to the King Messiah in the twentieth Psalm (20:11), which is known to be written literally concerning Christ and the destruction of the Jews: "You shall destroy their fruit from the earth, and their seed from among the children of men; because they have inclined against You evils, they have thought counsels which they have not been able to establish."
Is 50:2: "Because I came and there was no man; I called and there was none who would listen. Has My hand become shortened and small, that I cannot redeem? Or is there no power in Me to deliver?"
"BECAUSE I CAME" in My own person through the Incarnation, after the legation of the Prophets, "and there was no man," that is, anyone acting virilely and believing strongly. "I called you" to faith by preaching publicly, "and there was none who would listen" with the ears of the heart. Not that simply no one heard or acted virilely, but because there were very few by comparison to the others.
Consequently, Christ commemorates His efficacy for liberating and says: "HAS MY HAND BECOME SHORTENED..." That is, defective and impotent has My hand, that is, My power, become, "that I cannot redeem? Or is there no power in Me to deliver?" Whence in Numbers it is written: "Has the Lord's hand become invalid?" (Numbers 11:23). And again in Isaiah: "Behold, the Lord's hand is not shortened that it cannot save" (Isaiah 59:1).
"BEHOLD, AT MY REBUKE..." That is, at My command or vengeance, "I will make the sea a desert," by taking away its waters, just as I did to the Red Sea when I led Israel out of Egypt (Exodus 14). "I will turn the rivers to dryness," just as I did in the Jordan. On account of which it is written in the Psalm: "The Lord rebuked the sea," etc. (Psalm 105:9), and "You rule the power of the sea" (Psalm 88:10).
"THE FISH OF THE SEA SHALL ROT WITHOUT WATER..." That is, the waters having been subtracted, for they cannot live outside water. Therefore it is added: "AND THEY SHALL DIE OF THIRST."
Is 50:3: "I will clothe the heavens with darkness and make sackcloth their covering."
"I WILL CLOTHE THE HEAVENS WITH DARKNESS," by depriving them of the light of the sun when it shall please Me. Or this is said as regards us, when namely, clouds being interposed, the heaven appears dark, or when we come into the greatest sadness. "AND SACKCLOTH," that is, a cloud, "I WILL MAKE THEIR COVERING," lest they appear clearly to us, according to that of the Psalm: "Who covers the heaven with clouds" (Psalm 146:8).
Is 50:4: "The Lord God has given me a learned tongue, that I may know how to sustain with a word him who is weary; He awakens me morning by morning, He awakens my ear to hear as those who are taught."
"THE LORD HAS GIVEN ME," namely to Christ as man, "A LEARNED TONGUE," according to that of the Psalm: "Grace is poured abroad in Your lips" (Psalm 44:3), and "Never has man spoken like this man" (John 7:46). "THAT I MAY KNOW HOW TO SUSTAIN," that is, to console and strengthen, "HIM WHO IS WEARY" by a disciplined, pious, and consolatory word. For hence He speaks: "Come to Me all you," etc. (Matthew 11:28).
"HE AWAKENS MORNING BY MORNING..." The repetition is a sign of confirmation. "HE AWAKENS MY EAR," that is, quickly, indeed from the beginning of My nativity, the Lord granted Me an obedient ear, or an ear of the heart, most diligently hearkening to all the eloquences of divine inspiration, "THAT I MAY HEAR AS A MASTER," that is, just as a good disciple acquiesces to the doctrine of a master, so I have obeyed in all the sermons of God.
Is 50:5: "The Lord God has opened my ear, and I was not rebellious; I turned not backward."
"THE LORD GOD," namely the Father or the Trinity, "HAS OPENED MY EAR" of the heart through singular grace. "AND I WAS NOT REBELLIOUS" by contradiction; "I TURNED NOT BACKWARD" by inobedience. Whence, the passion being at hand, I said: "Father, not as I will, but as You" (Matthew 26:39). Finally, to the Jews coming to seize Him, He went to meet them, according to that of John: "Jesus knowing all things that should come upon Him, went forth and said to them: Whom seek you?" (John 18:4).
Is 50:6: "I have given my body to strikers, and my cheeks to them that plucked off the hair; I have not turned away my face from them that rebuked and spat upon me."
"MY BODY I GAVE," that is, I exposed, "TO STRIKERS," the Jews and the soldiers of the governor, "AND MY CHEEKS TO THEM THAT PLUCKED OFF THE HAIR," that is, extracting the hairs of My beard or head. "MY FACE I HAVE NOT TURNED AWAY FROM THEM THAT REBUKED AND SPAT UPON ME." These things are more fully recounted in the Gospels. For it is written at Luke's (22:63): "And the men that held Him mocked Him and struck Him. And they blindfolded Him and struck His face." At Matthew's also it is read: "And they bowed the knee before Him and mocked Him, saying: Hail, King of the Jews. And spitting upon Him" (Matthew 27:29-30).
Is 50:7: "The Lord God is my helper; therefore I am not confounded; therefore I have set my face as a hardest rock, and I know that I shall not be confounded."
"THE LORD GOD IS MY HELPER," who by His divine virtue strengthened my humanity in all goods, gave patience, and bestowed fitness for satisfying. "THEREFORE I AM NOT CONFOUNDED," but My adversaries are confounded, conquered, and condemned. This is what Christ the Lord speaks at Jeremiah's (20:11): "The Lord is with Me as a mighty warrior; therefore they that persecute Me shall fall and shall be weak."
"THEREFORE I HAVE SET MY FACE AS A HARDEST ROCK," that is, I exhibited myself most ready and most patient for all torments. "AND I KNOW THAT I SHALL NOT BE CONFOUNDED," just as I speak at Jeremiah's (17:18): "Let them be confounded that persecute me, and let me not be confounded."
Is 50:8: "He who justifies me is near, who will contradict me? Let us stand together, who is my adversary? Let him come to me."
"HE WHO JUSTIFIES ME IS NEAR," that is, He is present to Me, who justifies Me, namely God the Father, of whom I testify in the Gospel: "And I am not alone, but I and the Father who sent Me" (John 8:16). "WHO WILL CONTRADICT ME?" That is, who of you, O Scribes and Pharisees, will be able truly to oppose My words? "LET US STAND TOGETHER," that is, let both parties be heard together before God, the ineffable Judge. "WHO IS MY ADVERSARY," saying before Pilate: "Away with Him, away with Him, crucify Him" (John 19:15)? "LET HIM COME TO ME," that we may be judged together by the Lord, and it may appear whether reasonably.
Is 50:9: "Behold the Lord God is my helper, who is he that shall condemn me? Behold they shall all be worn out as a garment, the moth shall eat them."
"GOD IS MY HELPER," as already said. "WHO IS HE THAT SHALL CONDEMN ME?" That is, no one will be able to prove that I have perpetrated anything worthy of the condemnation of death. Christ speaks all these things in the Gospel to the Jews, saying to them: "Which of you shall convict Me of sin? If I tell you the truth, why do you not believe Me?" (John 8:46). And: "The Father has not left Me alone" (John 8:29).
"BEHOLD ALL MY ADVERSARIES SHALL BE WORN OUT AS A GARMENT, THE MOTH SHALL EAT THEM." That is, perishing in mind and body, losing the life of nature and grace; the worm of conscience also shall corrode them, concerning which it is had below: "Their worm shall not die" (Isaiah 66:24).
Is 50:10: "Who is among you that fears the Lord, that hears the voice of his servant? He that walked in darkness and has no light, let him hope in the name of the Lord and lean upon his God."
"WHO IS AMONG YOU THAT FEARS THE LORD" with a chaste and filial fear, "HEARING THE VOICE OF HIS SERVANT," that is, acquiescing to the admonitions of Christ? "WHO HAS WALKED IN DARKNESS" of ignorance and sin, "AND THERE IS NO LIGHT TO HIM," that is, the splendor of grace does not radiate to his heart? To this one is given salutary counsel when it is subjoined: "LET HIM HOPE IN THE NAME OF THE LORD," that is, in the virtue and grace of Christ, just as it is written: "Let them hope in You who know Your name, for You have not forsaken those who seek You, O Lord" (Psalm 9:11). "AND LET HIM LEAN UPON HIS GOD," that is, let him establish all his hope in God, and pray that his own infirmity be confirmed, sustained, and saved by divine virtue, according to what is said in Proverbs: "Have confidence in the Lord with all your heart, and lean not upon your own prudence" (Proverbs 3:5).
Is 50:11: "Behold all you who kindle a fire, who encompass yourselves with sparks, walk in the light of your fire and in the sparks which you have kindled; from my hand this has happened to you, you shall lie down in sorrow."
"BEHOLD ALL YOU," obstinate and rebellious to Christ, Jews, "KINDLING A FIRE" for yourselves through your infidelity, the fire of Gehenna, or even of present tribulation and burning which you suffered from the Romans, "AND GIRDLED WITH FLAMES," that is, surrounded by the burnings of the fire. For by sinning you have merited these punishments of flames.
"WALK IN THE LIGHT OF YOUR FIRE..." That is, from the consideration of your punishments, attend to the crimes for which you suffer them, and return to penance. Or the sense is: In the punishments which you sustain on account of the sins committed against Christ, remain, just as it is predicted by Daniel (9:26): "The end thereof shall be waste, and desolation shall continue to the end."
"FROM MY HAND THIS HAS HAPPENED TO YOU," that is, by My power, according to the order of divine justice, so many torments have been inflicted upon you by the Romans and demons, and you are crushed with a double contrition. "IN SORROWS YOU SHALL SLEEP," the sleep of corporal death and the death of eternal damnation.
Tropological Exposition
Furthermore, according to the tropological understanding, it can be understood concerning the Christian people and the Church of the malignant, who are deprived of the grace of God and cease to have Christ as lover and spouse, which has already been adduced concerning the Jews and the Synagogue regarding the bill of divorce. For Christ rejects or deserts no one unless first He is rejected or deserted by him. On account of which He says at John's (6:37): "Him that comes to Me, I will not cast out," and in the Apocalypse (3:20): "Behold, I stand at the gate and knock."
Indeed, after He has been repulsed by the Church fornicating in many ways, He is still prepared to receive her again to pristine friendship, familiarity, and fidelity, just as it is read at Jeremiah's (3:1): "You have prostituted yourself with many lovers; nevertheless return to Me, says the Lord." But when the Church scorns to be converted, a bill of divorce is given to her by Christ, according to that of Jeremiah (3:7-8): "The prevaricatrix Juda saw that for as much as Israel had committed adultery, I had put her away and given her a bill of divorce."
"I CAME AND THERE WAS NO MAN." Daily Christ descends to us, either in the Sacrament of the Altar or through the oblation of spiritual grace, but "there is no man," that is, a man reasonably and virilely receiving the Savior and occurring with full devotion. For on account of sins and a reprobate life, men lose the names of rational creatures and are called by the names of beasts, just as concerning Herod the Savior says: "Tell that fox" (Luke 13:32), and speaking concerning the carnal and incredulous: "Do not give that which is holy to dogs" (Matthew 7:6).
"BEHOLD, AT MY REBUKE I WILL MAKE THE SEA A DESERT," that is, I will deprive and divest this age, full of the bitterness of vices, of all its honor, prosperity, vanity, and glory. "I WILL TURN THE RIVERS," that is, the tumultuous lovers of this age, "TO DRYNESS," by taking away from them the dew of clemency and the moisture of irrigating and fecundating grace. For the Holy Spirit shall rest not upon men of this sort, but upon the quiet and humble. On account of which at Jeremiah's He admonishes (2:18): "What do you seek in the way of Egypt, that you may drink the waters of the river?"
"THE FISH SHALL ROT," that is, the negotiators of this age, the gatherers of riches, and all who wander through the transitory goods of this great sea, concerning whom it is said in the Psalm: "The wicked walk round about" (Psalm 11:9). These are corrupted with the putridity of vices "WITHOUT WATER," that is, from the defect of the water of the Holy Spirit, concerning which it is often said, just as it is introduced in Joel (1:17): "The beasts have rotted in their own dung."
"I WILL CLOTHE THE HEAVENS WITH DARKNESS..." This happens spiritually when men fall into the gravest afflictions. Whence through Moses the Lord threatens (Deuteronomy 28:23): "I will make the heaven bronze and the earth iron," not that the nature of the heavenly bodies or elements is changed, but because through iron and bronze the magnitude of adversity is shown. Moreover, the heaven is not covered with sackcloth or darkness except as regards our appearance. For St. Jerome says in this place: "For philosophers say that clouds are not lifted up from the earth in height more than ten stadia; therefore the heaven is not wrapped in sackcloth, but with the light of the heaven shut out, the air which is beneath is obscured with the darkness of the cloud."
But because by the heavens are signified contemplative, perfect, and virtuous men, the heavens are said to be clothed with darkness and covered with sackcloth because neither can these live without sin and are compelled to say (Psalm 138:16): "Your eyes saw my imperfect being," and (Isaiah 64:6): "All our justices are as a rag of a menstruous woman."
That which is subjoined: "The Lord has given me a learned tongue," as far as the end of the chapter, the Jews refer to the person of Isaiah. For they strive in all ways to subvert the prophecies adduced concerning Christ. It can nevertheless be morally explained not only concerning Isaiah but concerning any faithful one to whom, according to the Apostle, is given a word of wisdom or a word of knowledge (1 Corinthians 12:8), that he may know what, when, how, where, and why he ought to speak. In this way all the Apostles had a learned tongue, to whom the Savior says: "I will give you a mouth and wisdom which all your adversaries shall not be able to resist" (Luke 21:15).
Nor does it stand in the way that Paul says: "And if I be unskilful in speech, but not in knowledge" (2 Corinthians 11:6), for he speaks concerning the vain eloquence of this world or concerning facility acquired by study. These men know how to sustain the weary with a word of consolation. Did not Paul truly have a most learned tongue, who to those who did not acknowledge or receive the Prophets proposed the testimonies of poets, just as when he said to the Athenians (Acts 17:28): "God is not far from every one of us; for in Him we live and move and be, as some also of your own poets said: For we are also His offspring," signifying the poet Aratus. And again concerning the Comedian (1 Corinthians 15:33): "Evil communications corrupt good manners." He also adduces the verse of Epimenides to Titus (1:12), saying: "The Cretans are always liars, evil beasts, slow bellies."
To these holy men God awakens the ear of the heart, adding to them an ear through grace which they do not have through nature, that they may hear God as a master. For "one is our Master, Christ" (Matthew 23:10), who says: "Every one that has heard of the Father and has learned, comes to Me" (John 6:45), and again: "They shall all be teachable of God" (John 6:45). Such was he who said (Psalm 84:9): "I will hear what the Lord God will speak in me." Finally (John 8:47): "He that is of God hears the words of God."
"THE LORD HAS OPENED MY EAR... I WAS NOT REBELLIOUS." The Lord opened the ear of the interior man to me, but I do not contradict, but I follow the footsteps of Him who was "made obedient unto death, even to the death of the cross" (Philippians 2:8).
"MY BODY I GAVE TO STRIKERS," etc. This befits the martyrs. "THEREFORE I HAVE SET MY FACE AS A HARDEST ROCK." Whence the Lord speaks to Ezechiel (3:8-9): "Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads; like an adamant and like a flint have I made your face."
The Jews affirm that Isaiah suffered these torments which are here recited concerning Christ, because he said to them (Isaiah 1:10): "Hear the word of the Lord, you rulers of Sodom; give ear to the law of our God, you people of Gomorrha."
Finally, this is to be considered: that the Prophets, and especially Jeremiah, Isaiah, and Job, not only by words but also by their deeds and passions prophesied concerning Christ and were His figure. Whence they seem to narrate certain things concerning themselves which nevertheless are predicted literally concerning Christ.
Notes on the Translation:
Author: Denis the Carthusian (Dionysius Cartusianus, 1402–1471) was a German theologian and mystic of the Devotio Moderna movement. Known as the Doctor Ecstaticus, he wrote extensive commentaries on the entire Bible, characterized by a synthesis of scholastic precision and deep spiritual/moral application (tropology).
Theological Context:
Christological & Tropological: Denis provides a dual exposition. First, a literal/Christological reading where the Servant is Jesus suffering for Jewish rejection. Second, a tropological (moral) reading applying the text to the individual soul and the Church.
Divine Justice: He emphasizes that God's rejection of the Jews (or sinners) is never arbitrary but always a response to prior human sin ("Christ rejects no one unless first He is rejected").
Martyrdom: The description of suffering (vv. 6-7) is applied not only to Christ but to the martyrs and preachers of the Church who must have a "face of flint."
Learning & Grace: The "learned tongue" (v. 4) is interpreted as a gift of the Holy Spirit given to preachers (like Paul and the Apostles), distinguishing divine wisdom from worldly eloquence.
Style: The translation preserves Denis's methodical structure (Verse-by-verse analysis followed by specific expositions) and his devotional tone (frequent exhortations to hope and penance).
Patristic Sources: Denis frequently cites St. Jerome (on the clouds/heavens), St. Augustine (implied in moral applications), and the Apostles (Paul's use of pagan poets).
Comments
Post a Comment