Isaiah 29:9Meaning & Commentary from the Church Fathers

It is diverse; for feelings such as anger can render us intoxicated, as well as vanity, foolishness, and all destructive passions that arise within us, leading to a kind of intoxication and overwhelming sensation that clouds our judgment. Intoxication essentially represents a frenzy of thoughts that deviates from what is natural, a distortion of the mind, and a dimming of awareness.

Moreover, it is indeed possible to indulge without wine, and one can become excessively enthusiastic even in sobriety. If it were unfeasible to revel without wine, the prophet would not have proclaimed, "They are drunk, but not with wine." Likewise, if revelry required wine, Paul would not have admonished, "Do not be drunk with wine" (Eph. 5:18). Since revelry can be found in other pursuits, that is the reason he warned against drunkenness from wine. Truly, one can become intoxicated by anger, unholy desires, greed, vanity, and countless other passions. Intoxication signifies a departure from clear thought, a form of madness, and a disruption of mental order. Thus, we can assert that not only the person who has consumed a great deal of wine is inebriated, but also the individual consumed by other passions in their soul is equally affected by this kind of intoxication.

Yet, they heard Christ proclaiming, "I am the light of the world" (John 8:12). They were urged to walk in the light they had, so darkness would not overtake them (John 12:35). However, instead of becoming better or wiser from these sacred words, they grew even more obstinate and disobedient. Thus, they were justly enveloped in darkness, unwound in some manner, and, as if drunken, they careened toward shameful acts. In reference to this, it was said to them, ‘Relax and be terrified, and do not indulge in either syrup or wine.’ For it is not the bodily wine or any intoxicating mixture, like cider, that truly muddles the mind; rather, it is calamity and a condition of rigidity in the soul induced by divine anger. This is further illustrated by the statement that God will close the eyes of both their prophets and leaders. The ancients, who were knowledgeable in the law and contemplated the essence of truth—although they perceived it through veils of obscurity and grasped, to some extent, the words of the holy prophets—will be deprived of that very insight. This will apply to both the ruler and the priest, each referred to as a prophet for their diligence in studying the utterances of the holy prophets. The Jewish people had teachers like Gamaliel, who was well-regarded for his understanding of the Law.

The Septuagint translates "spirit of sleep" as brokenness, Theodotion as mindfulness, and Aquila describes it as a state of deep slumber, known in Hebrew as thardema, which God inflicted upon Adam (Genesis 2) when He created a woman from his rib. Jonah experienced this very slumber during his journey on the ship (Jonah 1:5). The entirety of this prophecy, following the ruin of Jerusalem and the temple—referred to as Ariel—targets the scribes and Pharisees, who, possessing the key to knowledge, neither enter the kingdom themselves nor allow others to do so. They are instructed that, in their state of astonishment and wonder, or more accurately according to the LXX, through the dislocation of their whole being, they shall be intoxicated and falter, not because of wine and sackcloth, but due to the spirit of slumber or brokenness from the Lord. This state is meant to lead them to the realization of their wickedness, prompting them to repent and echo the psalmist, I have returned to grief when I have unspoken my affliction (Psalm 31:4). Therefore, scribes and Pharisees, who serve as the rulers of the Jews, be aware that the Lord will justly repay you. For you, in listening to the Savior, chose not to comprehend, closing your eyes so as to be unable to see Him, and straining your ears so you could not hear. Thus, He will also blind your eyes, specifically the prophets through whom you gained insight into the knowledge of God, or perhaps He will blind your prophets who serve as your rulers. For the law and the prophets existed before John the Baptist (Luke 16:16), so that when you do not perceive, those others shall see, of whom the subsequent words testify: on that day, the deaf will hear the words of the book, and the eyes of the blind will be opened (v. 18). Indeed, the Lord came to pass judgment so that the sighted among the Jews would not see, and those who were blind—referring to the Gentile nations—would have the opportunity to see and behold the Lord (John 9:39). It is not that he explicitly stated that every vision of all prophets would be sealed to all readers; rather, it shall be sealed to you whom I address, to whom I prophesy, and will forever close the eyes of your leaders, those who, according to the Seventy, boasted of seeing the hidden mysteries. He declares that all of Holy Scripture shall be enclosed and sealed for you, so that you, who presume to possess knowledge of the Law and the prophetic writings, and who continuously exercise your lips in Scripture day and night, may remain ignorant of the very texts you read, as it is stated in the Revelation of John: Who is worthy to open the book and its seals (Revelation 5:2)? When none were found capable of breaking those seals, he wept, but was then graced with the comforting words from God, ‘Weep not, for the Lion of the Tribe of Judah, the Root of David, has triumphed to break the seals of the book and to release its seals’ (ibid., v. 5). This Lion of Judah is none other than the Lord Jesus Christ, who dismantled the seals of not only David's psalms but of all Scripture, which is inspired by one Holy Spirit and is thus considered a singular book. Ezekiel underscores this through his mystical language, which mentions it written on both the inside and outside (Ezekiel 2:10), denoting its rich meaning and literal text. (Psalms 39:8) Not just within the writings of Jeremiah or Isaiah, but throughout the entirety of Holy Scripture, acknowledged as one singular book. Consequently, even today the Jewish teachers find themselves unable to read, break the seals, or uncover the mysteries of the Scriptures. If you present this text to the unlearned, who are enveloped by the teachings of their mentors, they will admit their lack of understanding of the texts and thus are unable to read. However, among two misfortunes, it is much more prudent to openly acknowledge ignorance of the Law than to claim wisdom while failing to comprehend what it articulates.