Isaiah 42:4Meaning & Commentary from the Church Fathers

It is well known that wrongdoers typically shy away from admitting their guilt, striving instead to hide it. But that is not the case in this divine court, for they pronounce their own sentence. We even see this mirrored on earth, as with King David, who proclaimed, “Behold, I have sinned; I, the shepherd, have acted wickedly; but what have these sheep done?” (2 Sam. 24:17). Do not claim he spoke this only out of punishment—unlike those who, tortured, claim guilt without understanding their fault. This righteous man, being free from punishment when others were chastised, chose to bear the burden himself by saying, “I have sinned; I, the shepherd, have acted wickedly.” In contrast, Cain lamented, “My punishment is greater than I can bear” (Gen. 4:13), even before he faced the consequence. Adam attempted to conceal his wrongdoing, making it evident through his hiding.

Do you wish to observe such confessions in Gehenna? When the rich man learned, “thou hast already received good things” (Luke 16:25), he neither protested nor sought an apology. Do not argue that fear of judgment compelled this response—others defiantly defend themselves, even in court. Did judgment not occur? Take note of the man who buried his talent; he replied, “I feared thee, because thou art an austere man” (Luke 19:21). Oh, the gentleness of the Judge! How He endured such a reply: “I feared thee, because thou art an austere man.” What judge would remain unprovoked by these words? Yet He remained calm. Elsewhere, He inquires, “My people, what have I done to you? And how have I wearied you? Answer Me” (Micah 6:3). Again, He asks about past grievances: “What unrighteousness did your fathers find in Me?” (Jer. 2:5). With righteous indignation toward Jonah, He questions, “Hast thou grieved for the plant? And should I not spare Nineveh, that great city, wherein are more than a hundred and twenty thousand people?” (Jonah 4:9, 11). Do you not perceive that He consistently provides reasons? He deemed it not beneath Him to offer an explanation even when addressing the devil, saying, “Hast thou considered My servant Job? For there is none like him on the earth—a man of integrity, upright, fearing God, and shunning evil” (Job 1:8).

Let us also consider those He commands to be cast into Gehenna. The judgment will commence, followed by the pronouncement of punishment, ensuring they are penalized when they have nothing to rebut: similar to the man without a wedding garment, so too will it be with those who remain unprepared (criminals). His judgment will not be hasty; rather, it will wait until all are assembled, and He will kindly inform those destined for punishment of the torments each will face according to His law and justice. They will not be overwhelmed or fatigued by it. There were assumptions that the cross would hinder the proclamation of the Gospel. Thus, it is well stated, “It shall not be weary nor grow faint;” the cross they hoped to abolish soon cannot tire or fade. Until He establishes judgment on the earth, in His law the nations shall trust. Can you see the promise of the future judgment? When the message of the final judgment spread throughout the earth, neither the orders of kings, nor the threats of judges, nor persecutions, nor death, nor any deceit could prevent it; in fact, it became the foundation for just laws throughout the universe. Although idolaters exist even today, many express gratitude to Christians—not only for the religion that leads them to the knowledge of God, but also for the just laws which have transformed their immoral behavior and cleansed the earth of its vices. If Christianity were to be eradicated, the ideal world would collapse completely. Imagine how many sins would cease! Do not question why all evils have not been entirely removed; cannot you see they now hold much less power and sway? So many egregious acts of adultery have been curtailed! Humanity was once in a dire state! History itself recounts a multitude of calamities—famine, deadly plagues, and earthquakes! Theft was not only common but celebrated; those caught stealing faced little shame. You are aware that even Mercury, revered among the gods, was regarded as a thief, and Venus as a harlot. The festivals of their worship bear witness to this. In our case, however, let it not be so—there are no such tales, for even among friends of God, such deeds are unrecorded.

But inquire about the power of passions from the ancients' idolatrous practices, and learn from them. Today, magicians, demons, and those bewitched still arise among idol worshippers, particularly among the Arabs and Persians. God, for this reason, allowed at least some of the remnants of idolatry to persist, serving as a shameful reminder to the idolaters. Even today, during their celebrations, they mask their faces with tattered garments and occupy themselves with the unclean. They consume food considered detestable, and when demons emerge, they seize with madness individuals who utter the most bizarre and impossible things. This is in stark contrast to us, where such heathen horrors do not exist. Why do I raise these points when we observe men dressed in women's clothing parading throughout the city in disgraceful behavior? What could be more shameful than this? Observe the malevolent demon: though he has fallen as far as possible, he still strives to maintain his nefarious influence. In antiquity, madness was so pervasive that it led to efforts to transform people into creatures with dog-like faces—altering words and languages; if skeptics could not accept the voice as canine, they were told to believe it was a dog due to how it fed. A man might mimic a dog’s bark, but how could he consume a dog's food? Yet the enchantment seemed to deceive them into thinking such transformations were real, failing to comprehend the demon within the human form performing actions resembling a dog. Our God, however, absolutely forbids such debauchery. Then it was fully realized: “and in His law shall they trust,” meaning in the name of Christ. You see that such things occurred among the Gentiles. How can we not believe in Him who has redeemed us from such morals? What do you mean by “in His law shall they trust?” At that time, a single name can fulfill what He Himself accomplished. When you call upon Christ, and the demons flee, how can you doubt His name? Do not think His wonders are confined to the present; He has also granted others the hope of eternal life just as He has manifested His glory to us.

The gospel has been proclaimed worldwide, and its messages have been established. Thus it is declared, Thy truth endureth forever, and thy law is truth (Psalm 118:142). Furthermore, it is said, in His name shall the nations place their trust, recognizing Him as the true God, even as He manifested in the flesh. They will rely on Him, and as the Psalmist conveys, they shall rejoice in His name all day long (Psalms 88:17). For we are called Christians, placing all our hope in Him.

More is elaborated on this matter in the commentaries on Matthew and in a recent treatise to Algazia. Furthermore, it should be noted that Apostolic accounts also reference the countenance of James and Israel, the descendants of Abraham, as it is declared to them as servants, "Do not fear, you worm Jacob, you little Israel." And when it comes to the predictions concerning Christ, the names Jacob and Israel do not appear. Look at My servant whom I will uphold, My chosen one in whom My soul delights. Additionally, I have made you a covenant for the people, a light for the Gentiles, to open the eyes of the blind, to release the captives from prison, and to free those who sit in darkness from the dungeon (vv. 6-7). It is indeed remarkable that He who was born of a woman and subjected to the law (Gal. 4:4) is referred to as a servant, for though being in the likeness of God, He willingly humbled Himself, taking the form of a servant, becoming like a man (Phil. 2:7). My soul delights in Him, recognizing in Him all powers, or rather that He is the power and wisdom of God. He states, I have put My Spirit upon Him, descending in the form of a dove. He will declare a justice previously unknown to the nations. He will not raise His voice, for He will be gentle and humble, nor will He present Himself with a loud demeanor, or, as Symmachus translates, He will not be deceived, fully understanding the schemes of the devil, or according to the Seventy, will not abandon the Jewish people but will call them to repentance. His voice will not be heard outside, for He did not preach the Gospel to nations beyond Galilee and Judea. Although it is noted that He was present in Tyre and Sidon (Matt. 15) or in the vicinity of Caesarea Philippi, known as Penea, it is clear that Scripture does not indicate that He entered the cities themselves. A bruised reed He will not shatter. For He will show mercy to all, forgiving sinners, telling the woman, "Your faith has saved you; go in peace" (Luke 7). He will not quench the smoldering wick, which others have translated as hidden or obscure; those on the verge of being extinguished or perishing are preserved by the Lord’s mercy (as discussed regarding Jews and Gentiles in earlier works), yet He will judge everything in truth, unafraid of the scribes and Pharisees, whom He boldly labeled hypocrites (Matthew 7:15; Matthew 22:23; Luke 6:12). The Evangelist Matthew did not record the following: it will shine forth and not be broken until it establishes justice on earth (Mt. 12), or perhaps the interval between the words 'justice' and 'justice' was unintentionally omitted by a copyist. This implies that, having risen from the dead, He illuminated everyone and was not defeated by death until He, who declared in the Gospel, "I have come into this world for judgment, so that the blind may see, and those who see may become blind" (John 9:39). In our translation, we express that He will neither show sorrow nor become agitated, but will maintain a consistent demeanor, a quality they unjustly attribute to the philosopher Socrates, as if he lived without variation in his emotions. Alternatively, Aquila and Theodotion phrased it: He will not become darkened or rushed until He establishes justice on the earth. This signifies that none shall be alarmed by a stern appearance, nor hastened to punishment by Him who preserves true justice until the end. In His law the islands shall trust; the Seventy articulated it more clearly: in His name shall the nations hope, as they are termed islands in Scripture due to their vulnerability to the assaults of persecutors. By His law, we should understand not the one given through Moses, but the Gospel itself. For out of Zion shall the law go forth, and the word of the Lord from Jerusalem (Isaiah 2:3). Jeremiah also foretells of this law, saying, "The days are coming, declares the Lord, when I will make a new covenant with the people" (Jeremiah 31:31-32).

Though He possessed the authority to call down destruction upon those who opposed Him, dispersing them like fragile reeds or snuffing them out like smoldering flax, He chose to dispel their fury with understanding, aware of the larger significance and the truth that was unfolding. Consequently, even in surrendering His life, He emerged victorious and filled the world with truth, providing hope to the Gentiles through Himself. This aligns with the prophetic declaration: "In His name shall the nations trust" (Isaiah 42:4).