Isaiah 59:11Meaning & Commentary from the Church Fathers

This is why, in addressing the rejection of the Jewish people and the divine displeasure that followed their wrongdoing against Christ, they also remind us of the promise of their eventual conversion in the latter days and their calling through faith in Christ.

Thus, in order to clarify any misconception that the Truth might convey a falsehood, He wisely portrays their repentance, as if speaking on their behalf to God, saying, "We wait for judgment, but find none." In doing so, they call upon the truth embodied in Christ, which they sought yet did not receive, leaving them hardened and disobedient. Consequently, He declares that salvation is far from us. Our transgressions are numerous in Your sight, and our sins are within us. When they wholly turned away from Him who justifies through faith, they distanced themselves from salvation. They failed to cast off the stain of sin or erase the charges of iniquity, resulting in an uncleanness that seemed to permeate their being. Thus, Christ proclaimed to them, "Amen, I say to you, unless you believe as I do, you will die in your sins" (John 8:24). Because of their disbelief, they fell into spiritual death, and due to their numerous offenses against Christ, they openly confess their wrongdoings: "Wickedness, slander, rebellion, and drifting away from following our God." Indeed, they have gravely sinned, uttering falsehoods against the glory of Christ, our Savior, and rejecting His leadership.

Furthermore, they admit, "We have uttered unrighteousness and have failed to obey; we have conceived in the womb and have taught from our hearts ungodly words," for they spoke ill of Christ, accusing Him of casting out demons by Beelzebub, the prince of demons (Matthew 12:24). They struck words of unrighteousness from their hearts, daring to label Him a Samaritan and a demoniac, slandering Him as a poisoner and a drunkard; they even accused Pilate of alleging that He incited the people and advised against paying taxes to Caesar (Luke 23:2). Thus, they say, "We have turned away from the following of our God; we have spoken injustices and failed to obey; we have conceived falsehoods and have learned unrighteous words; we have abandoned true judgment, and truth is far removed from us." This signifies that we have turned our backs on the truth in reproachful disdain. Far be it from us.

These words reflect the sentiments of those who repent and seek Christ’s forgiveness; for repentance and open confession of sins constitute a means of salvation, as it is written, "Speak thou thy iniquities first, that thou mayest be justified" (Isaiah 43:20). The divine Psalmist also declared, "I say, Let me confess my iniquity to the Lord: and thou hast forgiven the wickedness of my heart" (Psalm 31:5).

We have awaited judgment, yet now salvation has receded from us.

The prophet, after admonishing the Jewish people, responds on their behalf, speaking the words that the penitent must utter if they wish for their wounds to be healed. It is curious why the Seventy rendered this speech in a continuous manner, as though the prophet spoke about them rather than them responding, although they later acknowledged the truth and expressed, "We waited for judgment, and there is none: salvation has greatly departed from us." Our transgressions are numerous, and our sins oppose us, and so on. Thus, we observe that all is fulfilled in the present moment. The judgment pronounced upon the Gentiles has been taken from the Jews, and the truth attained by the Gentiles will not be theirs. They sought for light, crying, "Send your light and your truth" (Psalms 42:3), which was promised to them by the prophets, yet they were ensnared in the darkness of falsehood. They longed for illumination but wandered in shadow. They viewed the holy scriptures like blind men touching a wall, searching for mere letters and phrases rather than the deeper significance and nourishment contained in the texts.

In conclusion, the statement indicates that we will fall at noon as if in the depths of darkness, remaining shrouded in ignorance while the sun of righteousness shines upon the world, akin to the dead who are in sin. All of us, he declares, will roar like bears and learn to groan like doves, embodying both cruelty and wretchedness: ferocious and ruthless towards the weak, yet fearful and timid before the powerful, whom they regard with dread. Another passage states, "as a bear is a woman bereaved of her children" (2 Sam. 17:8). Daniel likens the bloodthirsty kingdom, with its three rows of teeth, to the most ferocious bear (Dan. 7). In our anguish, we will sigh like doves, lacking understanding of scripture, knowing only the words they recited from memory. Like doves, of whom it is said, "Ephraim is like a dove without understanding" (Hos. 7:11), and as the Gospel contrasts the innocence of doves with the malice of serpents (Matt. 10), so this teaching signifies simplicity devoid of wisdom, bordering on folly. They wait for judgment, yet it will not come; salvation too is absent, as it has shifted to the Gentiles. It is noteworthy that all this is articulated in the future tense, revealing the plight the Jews currently endure.