I Am He Who Comforts You
… washing away of sin, that is, the washing that comes through faith in Christ. Where there is the supply and grace of the Holy Spirit, the honor of adoption, the enjoyment of unending good things, and the hope of the kingdom of heaven, there surely we must rejoice, and pain, grief, and groaning have fled away (Isaiah 51:11). For what place will pain have, and over what could there be groaning, where there is no cause at all for groaning and pain, but rather hope prevails, hope of exultation and gladness, of delight that cannot be lost, and of joy?
“I am, I am he who comforts you. Know who you are, that you were afraid of a mortal man and of a son of man, who have withered like grass. And you forgot God who made you, who made heaven and founded the earth, and you were always afraid, all the days, of the face of him who afflicts you. For just as he planned to take you away, so now where is the fury of him who afflicts you? For in your being saved he will not stop, nor will he delay” (Isaiah 51:12-14).
Here “I am” means “I live and exist”; for he himself is He Who Is (Exodus 3:14). This is a title fitting for God and surpassing all others. For being and living belong only to the nature that is beyond all things, which did not receive them from another by participation, nor holds them as a gift, but rather is itself life.
So he says, “I am he who comforts you,” that is, he who gives every spiritual comfort, and holds you up with his help so that you stand firmly fixed, ready to go with courage straight toward every virtue. Or perhaps you will understand the comfort here in another way too. For through the Gospel proclamations the Savior was calling people to the washing away of sin through faith in him, I mean, to a share in the Holy Spirit, and to the boast and glory of adoption.
But you, O Israel, he says, did not stand in awe of me, who am, but looked down on me and despised him who calls you to life; yet you were afraid of a perishable man and of a son of man, who have withered like grass. Then you forgot God who made you, who fashioned heaven and established the earth, and you feared the face of him who afflicts you.
Here God accuses the leaders of the Jews, who persisted to the end in opposing the Savior's glory, and, as far as it lay with them, declared it to be nothing at all. He worked wonders in many ways, but they poured out astonishingly bitter words on his divine signs; for they said that he cast out demons by Beelzebul, the ruler of the demons (Matthew 12:24). With his teaching that went beyond the Law he often charmed those who heard him; but they slid into such impiety that on those who praised him they …
Greek
ιψιν ἁμαρτίας, τὴν διὰ πίστεως δηλονότι τῆς ἐν Χριστῷ, ὅπου Πνεύματος ἁγίου χορηγία τε καὶ χάρις, καὶ υἱοθεσίας τιμὴ, καὶ ἀτε- λευτήτων ἀπόλαυσις ἀγαθῶν, καὶ οὐρανῶν βασιλείας ἐλπὶς, ἐκεῖ που πάντως ἐστὶ καὶ τὸ κατευφραίνεσθαι δεῖν, ἀπέδρα δὲ καὶ ὀδύνη, λύπη, καὶ στεναγμός. Ποῖον γὰρ ἕξει τόπον ὀδύνη, καὶ ἐπὶ τίσιν ἂν γένοιτο στεναγμὸς, ἔνθα τοῦ στενάζειν καὶ ὀδυνᾶσθαι πρό- φασις μὲν οὐδεμία παντελῶς, κατακρατεῖ δὲ μᾶλλον ἐλπὶς, ἀγαλλιάσεώς τε καὶ εὐφροσύνης, θυμηδίας τε τῆς ἀναποβλήτου καὶ χαρᾶς; 9Ἐγώ εἰμι, ἐγώ εἰμι ὁ παρακαλῶν σε. Γνῶθι τί οὖσα ἐφοβήθης ἀπὸ ἀνθρώπου θνητοῦ, καὶ ἀπὸ υἱοῦ ἀνθρώπου, οἳ ὡσεὶ χόρτος ἐξηράνθησαν. Καὶ ἐπελάθου τὸν Θεὸν τὸν ποιήσαντά σε, τὸν ποιήσαντα τὸν οὐρανὸν, καὶ θεμελιώσαντα τὴν γῆν. Καὶ ἐφόβου ἀεὶ πάσας τὰς ἡμέρας τὸ πρόσ- ωπον τοῦ θλίβοντός σε. Ὃν τρόπον γὰρ ἐβου- λεύσατο τοῦ ἆραί σε, καὶ νῦν ποῦ ὁ θυμὸς τοῦ θλίβοντός σε, Ἐν γὰρ τῷ σώζεσθαί σε οὐ στήσε- ται, οὐδὲ χρονιεῖ.9 Τὸ, Ἐγώ εἰμι, φησὶν ἐν τούτοις, ἀντὶ τοῦ, ζῶ καὶ ὑπάρχω· καὶ γάρ ἐστιν αὐτὸς ὁ Ὤν. Ἀξίωμα δὲ ‹70.1128› τοῦτο θεοπρεπὲς καὶ ἐξαίσιον· ἔνεστι γὰρ μόνῃ τῇ πασῶν ἐπέκεινα φύσει τὸ εἶναί τε καὶ ζῇν, οὐ μεθεκτῶς παρ' ἑτέρου λαχούσῃ ταῦτα, οὔτε μὴν δοτὸν ἐχούσῃ τὸ χρῆμα, αὐτῆς δὲ μᾶλλον οὔσης τῆς ζωῆς. Οὐκοῦν, Εἰμὶ μὲν ἐγὼ, φησὶν, ὁ παρακαλῶν σε, τοῦτ' ἔστιν, ὁ πᾶσαν παράκλησιν πνευματικὴν δωρούμενος, καὶ ἀνέχων ταῖς ἐπικουρίαις εἰς τὸ ἐρηρεῖσθαι καλῶς, πρός γε τὸ δεῖν ἰέναι μετ' εὐ- τολμίας εὐθὺ πάσης ἀρετῆς. Ἢ τάχα που καὶ παράκλησιν ἐν τούτοις καὶ καθ' ἕτερον συνήσεις τρόπον. Ἐκάλει γὰρ διὰ τῶν εὐαγγελικῶν κηρυγμά- των ὁ Σωτὴρ εἰς ἀπόνιψιν ἁμαρτίας τὴν διά γε, φημὶ, τῆς εἰς αὐτὸν πίστεως εἰς μέθεξιν ἁγίου Πνεύματος, καὶ καύχημα, καὶ δόξαν υἱοθεσίας. Ἀλλὰ σὺ, φησὶν, ὦ Ἰσραὴλ, 415 ἐμοῦ μὲν τοῦ ὄντος οὐ κατέδεισας ὑπερ- ορῶν, καὶ καταφρονήσας τοῦ καλοῦντος εἰς ζωὴν, ἐφοβήθης δὲ ἀπὸ ἀνθρώπου φθαρτοῦ, καὶ ἀπὸ υἱοῦ ἀνθρώπου, οἳ ὡσεὶ χόρτος ἐξηράνθησαν. Εἶτα ἀπ- ελάθου τοῦ ποιήσαντός σε Θεοῦ, τοῦ τεκτηναμένου τὸν οὐρανὸν, διιδρύσαντος δὲ τὴν γῆν, ἐφόβου δὲ τὸ πρόσ- ωπον τοῦ θλίβοντός σε. Αἰτιᾶται δὲ Θεὸς ἐν τούτοις τοὺς τῶν Ἰουδαίων καθηγητὰς, οἳ μέχρι παντὸς δι- ετέλεσαν τῇ τοῦ Σωτῆρος ἀντανιστάμενοι δόξῃ, καὶ τό γε ἧκον εἰς αὐτοὺς, οὐδὲν οὖσαν αὐτὴν παντελῶς ἀποφαίνοντες. Ἐθαυματούργει μὲν πολυτρόπως· οἱ δὲ τοὺς ὑπὲρ θαῦμα πικροὺς κατέχεον λόγους θεοσημίας· ἔφασκον γὰρ ἐν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων αὐτὸν ἐκβάλλειν τὰ δαιμόνια. Ταῖς ὑπὲρ νόμου εἰσ- ηγήσεσι κατεκήλησε πολλάκις τοὺς ἀκροωμένους· οἱ δὲ πρὸς τοῦτο κατώλισθον δυσσεβείας, ὥστε τοῖς ἐπαινοῦσιν ἐπιτ