Isaiah 51:19Meaning & Commentary from the Church Fathers

This sentiment is echoed in the verses we are currently examining. "O wretched Jerusalem!" speaks the two adversaries against you instead of engaging in battle. What are these foes? The downfall and devastation of glory and the sword. These expressions succinctly capture the calamities of warfare. Notably, while four aspects are mentioned, they are referred to as two: the downfall and the devastation, the glory and the sword. How can these be considered dual foes? Although they may appear to be multiple, the prophetic message here connects the consequences to the original points of reference. The downfall is inherently linked to devastation, while famine leads to the sword, representing death. Thus, the twin threats are the downfall and famine, with their outcomes being devastation and the sword. He consequently asks, when these events transpired, who could rescue or avert the calamity? The term "comfort" indicates this need. He questions, "Will your sons be able to assist?" However, they appear destitute, lacking the means to provide counsel or aid for their souls. They lie incapacitated at the crossroads; as war descended upon them, the strongest fled the land of Judah, retreating to the outskirts to be poised for escape: some hastened to Egypt, others to the neighboring land of the Moabites, or to various nearby nations. They remained at the borders, not in a state of vigilance, but rather in a feeble stupor, as if dazed, lying down, and weakened in their thoughts, utterly bereft of clarity. What is the cause of this? It is the overwhelming wrath of the Lord that has rendered them powerless. When we endure profound and heart-wrenching afflictions, we often lose our rationality and find ourselves devoid of salvation, particularly when such calamity is decreed by God.

The Prophet now urges those who once denied, proclaiming during the Lord's suffering, "Take, take, crucify Him: we have no king but Caesar" (John 19:15), to arise. This individual, who fell through denial, arose and repented, recognizing through the trials of captivity how he had provoked his Creator. Physicians typically provide the most bitter antidote to those suffering from nausea, aiming to expel harmful substances from the body so they may consume nourishing food, which previously could not be digested due to excess. Therefore, Jerusalem, which has partaken from the cup of the Lord’s wrath, as well as from His vessel (χονδο), which Simmachus translated as a vessel used for mixing wine (craterem), and which Joseph commanded be concealed in his brother Benjamin's sack (Gen. 44), is counselled to awaken from her stupor after having drained it completely, as indicated by the term εξεστράγγισας (decanted it all to the drop). This is the cup mentioned in the Psalms: “The cup in the hand of the Lord is red; it is full of mixture; and He pours out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them” (Psalms 74:9). God also speaks through Jeremiah: “Take the cup of the wine of this fury at My hand, and cause all the nations to whom I send thee to drink it. And they shall drink, and be moved, and be mad because of the sword that I will send among them” (Jeremiah 25:15-16). After announcing that it will be offered to the nations, cities, and Jerusalem itself, the prophet adds: “Thus says the Lord of hosts, the God of Israel: Drink, and be drunken, and fall, and rise not up again from the sword which I will send among you” (Jeremiah 25:27). It should be noted that this cup of the Lord’s anger is likened to His sword unleashed upon sinners.

A question arises: how can it be that after drinking, becoming inebriated, and vomiting, Jeremiah states that Jerusalem cannot arise, while Isaiah commands, “Arise, arise, arise, Jerusalem”? This is clarified as follows: as long as one is drinking from the cup and becomes inebriated, they cannot stand because they have not yet completely drained the cup of the Lord and reached the very bottom. The statement concerning Jerusalem is in the past tense, referencing one who has already drunk the cup of His wrath from the Lord's hand, rather than one who is currently drinking. Furthermore, it is important to note that there were no prophets or apostles in Judea thereafter to provide comfort and support. This indicates that the message pertains to the time following the last captivity, for at earlier times, there were prophets like Ezekiel in Babylon and beyond. Concerning the statement of Two have met you, or these two are against you: who will mourn for you, instead of just two, four are mentioned: desolation and destruction, famine and sword. This is echoed in the Psalms: “God hath spoken once; twice have I heard this; that power belongeth unto God” (Psalms 61:12-13). Here, God declares His omnipotence, while the Prophet observes that His power executes both mercy upon the repentant and justified judgment upon the unrepentant. Accordingly, in another context, Jerusalem meets two who possess a pair each, illustrating that desolation leads to destruction; famine and the sword lead to ruin. This can be interpreted as a deeper meaning concerning the sinful soul, which, refusing to partake from the cup of the Lord’s anger, prays in the Psalm: “O Lord, rebuke me not in Thy wrath: neither chasten me in Thy hot displeasure” (Psalm 6:2). Yet, should it drink of that cup, it would be beneficial to confront its punishment and heed the Lord’s promise: “When the indignation is past, I will heal her” (Isaiah 7:4). And further, “These things saith the Lord; shall they fall, and not arise?” (Jeremiah 8:4).