Jerome : (Vers. 5, 6.) How has the tax collector ceased, the tribute rested? The Lord has broken the staff of the wicked: the rod of the rulers, smiting the people in wrath, with an incurable plague, subjecting the nations in fury, persecuting cruelly. In the Epistle of Peter we read: The time has come for judgment to begin at the house of God (1 Peter 4:17). And in Ezekiel it is said to the tormentors: Begin with my sanctuary (Ezekiel 9:6). For the diversity of sin, the order of judgment is established: so that those who have sinned less, may be purified first. But the final enemy to be destroyed is death. Therefore, when Israel has been liberated from harsh bondage, he will take up a parable against the king of Babylon, which we must understand as a parable. For if the speech is about Nebuchadnezzar and a simple explanation of history, how can it be called a parable, which is not compared to any other thing? So Israel wonders how the tax collector, who used to collect all the way to the last penny, has ceased. However, he is accustomed to pursue only debtors, who say in the Lord's Prayer: Forgive us our debts as we also forgive our debtors (Matth. VI, 12). These debtors are handed over to the collector by the judge, who sends them to prison and exacts from them up to the smallest sin. Moreover, the Apostle Paul also handed over to the collector the fornicator in Corinth, who had married his father's wife, as well as Phygellus and Hermogenes (I Cor. V; II Tim. I). And concerning these tax collectors, it is also said: My people, your tax collectors plunder you; and those who demand payment, they are your rulers. The eagle has interpreted hunger as tribute. For when our betrothed is taken away from us, we suffer hunger for the word of God, and continually fast from the body of the Lord. And so the rod and staff of the wicked, which are interpreted as a yoke of seventy, strike us or oppress us; because we did not want to bear the light yoke, the yoke of the Savior. However, with this staff and this rod, he would strike the people with incurable madness and cruelly pursue those who fled: not wanting to correct those who were handed over, but to kill them. — Commentary on Isaiah Jerome : (Verse 5) The voice of the multitude on the mountains is like the voice of populous nations, the sound of gathered kings of nations. This place is understood in three ways. First, that with a raised sign on a rural mountain, a multitude of nations may come, and they themselves, being situated on the mountains, are divided into two, namely, peoples and kings, disciples and teachers, of whom the Savior spoke in the Gospel: Many will come from the east and west and recline at table with Abraham and Isaac and Jacob in the kingdom of heaven (Matthew 8:11). Therefore, one voice is said to be consonant, so that the apostolic saying may be proved: 'You all say the same thing and there are no divisions among you, but you are perfect in the same mind and in the same judgment' (1 Corinthians 1:10). Secondly, the pride of heretics is described, who, believing themselves to be on mountains, rise up against the knowledge of God and speak iniquity on high, and they raise their mouths to heaven. They themselves also have people, they have kings, who devour the deceived people. The third interpretation is as follows: because, as mentioned before, the giants come to fulfill my wrath, rejoicing together and committing insults; the passage describes the arrogance of the giants themselves and their agreement to carry out punishment against those who have been handed over to them. The Lord of hosts has commanded the army of war, coming from a far country, from the end of heaven: The Lord and his vessels of wrath, to destroy all the earth. LXX: The Lord of hosts has commanded the most warlike nation, to come from a distant land from the highest foundation of heaven. The foundation must be noted. We read in the Book of Kings and Chronicles (2 Kings 24; 1 Chronicles 21). The passage states that the anger of God was kindled against Israel when David numbered the people, which offended the Lord. In the Psalms, it is also written: 'O Lord, do not rebuke me in your anger or discipline me in your wrath,' and so on with similar statements. It is mentioned in someone's (possibly Basil's) Commentaries that the anger of God can be understood as contrary to strength, which is given to us for punishment. This is also sung in the eighth psalm: 'To destroy the enemy and the avenger' (Psalms 8:3). Those can be called warriors who come from far away lands and from the highest heavens, even the ministering angels who are to be sent in the consummation of the world to gather the bundles of weeds and prepare them for eternal fire (Matthew 13). Likewise, the whole earth is destroyed when earthly works are overthrown. There are also other warriors of the Lord, armed like the apostles, who daily in the Church, which is called the inhabited world, fight against and kill those who rise up against the knowledge of God. — Commentary on Isaiah