Nicene and Post-Nicene Church Fathers Series 2 - The Still Small ...

(iii.) The Commentary on Isaiah. The Commentary on Isaiah is placed by the Benedictine
Editors in the appendix of doubtful composition, mainly on the ground of inferiority
of style. Ceillier is strongly in favour of the genuineness of this work, and calls attention to
the fact that it is attested by strong manuscript authority, and by the recognition of St.
Maximus, of John of Damascus, of Simeon Logothetes, of Antony Melissa of Tarasius, and
of the Greek scholiast on the Epistles of St. Paul, who is supposed to be Œcumenius.
Fessler 513 ranks the work among those of doubtful authority on the ground of the silence
of earlier Fathers and of the inferiority of style, as well as of apparent citations from the
Commentary of Eusebius, and of some eccentricity of opinion. He conjectures that we may
possibly have here the rough material of a proposed work on Isaiah, based mainly on Origen,
which was never completed. Garnier regards it as totally unworthy of St. Basil. Maran (
Vit. Bas. 42) would accept it, and refutes objections.
Among the remarks which have seemed frivolous is the comment on Is. xi. 12, that the
actual cross of the Passion was prefigured by the four parts of the universe joining in the
midst. 514 Similar objections have been taken to the statement that the devils like rich fare,
and crowd the idols’ temples to enjoy the sacrificial feasts. 515 On the other hand it has been
pointed out that this ingenuity in finding symbols of the cross is of a piece with that of Justin
Martyr, 516 who cites the yard on the mast, the plough, and the Roman trophies, and that
Gregory of Nazianzus 517 instances the same characteristic of the devils. While dwelling on
the holiness of character required for the prophetic offices, the Commentary points out 518
that sometimes it has pleased God to grant it to Pharaoh and Nebuchadnezzar for the sake
of their great empires; to Caiaphas as the high priest; to Balaam, because of the exigencies
of the crisis at which he appeared. The unchaste lad 519 who has some great sin upon his
conscience shrinks from taking his place among the faithful, and is ashamed to rank himself
with the weepers. So he tries to avoid the examination of those whose duty it is to enquire
into sins 520 and he invents excuses for leaving the church before the celebration of the
mysteries. The Commentary urges 521 that without penitence the best conduct is unavailing
513 Patr. i. 522.
514 § 249.
515 § 236.
516 Apol. i. § 72.
517 Carm. 11, Epig. 28: Δαίμοσιν εἰλαπίναζον, ὅσοις τοπάροιθε μέμηλει Δαίμοσιν ἦρα φέρειν, οὐ καθαρὰς
Θυσίας.
518 § 4. cf. § 199.
519 §19.
520 id. ὄκνος εἰς προφάσεις πεπλασμένας ἐπινοῶν πρὸς τοὺς ἐπιζητοῦντας.
521 § 34, 278.
Exegetic.
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