Commentary on Isaiah (Super Isaiam)

The word which. Here he begins to reprove their guilt on the part of their conversion; and it is divided into three parts. In the first he reproves them for the guilt they were committing in the worship of idols; in the second, for that which they were committing in the oppression of men: chapter 3, "for behold"; in the third, for the guilt they were committing in the abuse of things: chapter 5, "I will sing to my beloved." The first is divided into two: into the title and the tract. The second is at "and it shall come to pass." And he here places the word at the beginning of the chapter, because the prophecy is especially about the incarnate Word. Amos 3: the Lord will not do a word, unless he shall have revealed his secret to his servants the prophets.

And it shall come to pass. Here he carries out his intention. And it is divided into three parts. In the first he promises the remedy of salvation, lest by the weight of the guilt that follows he should lead them into despair; in the second he shows the guilt's culpability, at "thou hast cast off"; in the third he threatens the scourge of punishment, at "therefore forgive not." Concerning the first, three things are set down: first, the preparation of salvation; second, the conversion of the Gentiles, at "and they shall flow"; third, the calling of the Jews at the end, at "house of Jacob."

Concerning the first, three things are set down. First, the time of salvation: whence he says, "And it shall come to pass." And he joins it to the preceding prophecy, or to that which he heard from the Lord, as Gregory says on the beginning of Ezekiel. "In the last days"; that is, in the time of grace, which is called the last, because no other observance of religion shall succeed it. Matthew, the last chapter: "behold I am with you even to the consummation of the world." Genesis 49: "gather yourselves together, sons of Israel, that I may announce to you the things that shall come to you in the last days."

But it seems that this salvation, which is through the incarnation of the Son of God, ought to have been prepared from the beginning of the human race: because the sooner a disease is met with medicine, the more easily it is cured. To this it must be said that medicine ought to be offered according to the condition of the disease. And because the sin of man was through pride, by which he despised the precepts of God, it was fitting that, in order to receive the medicine of salvation, he should be prepared through humility, so that he might recognize the weakness of his own powers: because neither in the natural law nor in the written law, even when helped, could he provide for himself; and thus he would seek the medicine the more humbly and ardently, the less he found help for himself within himself.

Second, the power of the one saving, when it is said, "the mountain of the house of the Lord," on which the house of the Lord is founded. Ezekiel 40: "he set me down upon a high mountain." Third, the degree of the one saving: "on the top of the mountains," that is, of the greater, "and it shall be raised above the hills," that is, the lesser princes. Below, chapter 52: "behold my servant shall understand, he shall be exalted and lifted up, and shall be exceedingly high."

And they shall flow unto it. Here the conversion of the Gentiles is set down; and concerning this he sets down three things. First, the conversion itself; second, he declares the order of the conversion, at "and the peoples shall go"; third, he promises peace to those converted, at "and he shall judge the nations." He says, therefore, as to the first: "and they shall flow," in which multitude and haste are noted, "all nations," that is, some out of all the nations. Jeremiah 31: "I will bring them through the torrent of waters, in a straight way, and they shall not stumble in it."

The order of the conversion was that through the calling of those who were of the Jews, the Gentiles were converted. And therefore he sets down three things concerning the second: first, those calling; second, the calling itself, at "come"; third, the reason of the order, at "for out of Sion." He says, therefore: "peoples," that is, those who were of the Jews, "many," not all — in which is noted the fewness of the Jews converted with respect to the multitude of the Gentiles — "shall go," believing with the steps of faith, "and shall say." 2 Corinthians 4: "we also believe, for which cause we also speak."

Come. Here the calling is set down. Now they call unto three things: to the eminence of faith — whence he says, "come," by consent, "let us go up" by faith "to the mountain of the Lord," that is, to Christ, "and to the house of the God of Jacob," that is, to the Church. Jeremiah 31: "arise, and let us go up to Sion, to the Lord our God: for thus says the Lord: rejoice with gladness, Jacob." Hebrews 12: "the ascent to mount Sion," etc.

Second, to doctrine, when he says: "he will teach us his ways," that is, the precepts by which one goes to him. Canticles 8: "there thou shalt teach me, and I will give thee a cup of spiced wine, and new wine of my pomegranates."

Third, to obedience: "and we will walk," after him, "in his paths" of counsels. Jeremiah 6: "ask for the old paths, which is the good way, and walk in it."

For out of Sion. Here he sets down the reason of the order, saying: "for out of Sion," not out of mount Sinai, "shall the law go forth," understood spiritually, "and the word of the Lord," that is, the Gospel, "out of Jerusalem," on account of the contemplation of peace: for salvation is of the Jews. John 4. And below, chapter 27: "they who go forth with vigor from Jacob shall flourish, and Israel shall bud."

And he shall judge. Here he promises peace to those converted; and concerning this he does three things. First he sets down the effective cause of peace; second, the sign of peace: and they shall beat their swords; third, the fruit of peace: nation shall not lift up. The effective cause of peace is the judgment of the king; and therefore he first says: he shall judge the nations, giving them laws, and shall rebuke the peoples, correcting sins. Below, 11: he shall judge the poor in justice, and shall rebuke in equity for the meek of the earth. The sign of peace is that instruments of war are turned into the cultivation of the field: hence he says: and they shall beat their swords into ploughshares. Psalm 45: he shall break the bow, and shatter the weapons. The fruit of peace is in the removal of enemies: hence he says: nation shall not lift up sword against nation. Below, 26: the old error has departed, you will keep peace, peace, because we have hoped in you. But against this, because afterward there were many wars. The Gloss answers, that they were not so great as before. Hence in the time of Antichrist, although there is to be the greatest persecution of the saints, yet they will have great peace among themselves, as was the case in the time of Diocletian. Or it should better be said that it refers to the peace made through Christ, which will be completed in the future.

House of Jacob. Here is set down the calling of the Jews made after the conversion of the Gentiles: either from the person of the prophet, or from the person of the Gentiles, so that those who were at the head may be at the tail. Romans 11: blindness in part has happened until the fullness of the Gentiles should come in, and thus all Israel would be saved. Let us walk — together and in harmony, that there may be one fold. John 10: and there shall be one fold and one shepherd. In the light. John 12: walk while you have the light.

For you have cast off. Here he shows their guilt: first in general; second in particular, at the place, and they have had soothsayers. Concerning the first he does two things. First he shows their distancing from God, when he says, for you have cast off: and as the Gloss continues: they are rightly to be called, because you have cast off. Jeremiah 22: why are he and his seed cast out, and cast forth into a land which they have not known. Second he gives the reason for the distancing, namely because they are filled with iniquity, as of old, in Egypt. Jeremiah 23: the land is filled with adulteries; for there is no cause of distancing from God except sin. Hence below, 59: your sins have divided between you and God.

And soothsayers. Here he sets down their fault in particular; and especially concerning idolatry, which he charges against them in three ways. First as to their pagan manner of life; second as to the occasion of idolatry, at the place, the land is filled; third as to the observance of the cult, at the place, and the land is filled.

He reproves their pagan manner of life in two respects. First as to the diviners and soothsayers whom they had: hence he says: soothsayers — that is, those who foretell future things from the voice and chattering of birds — they have had, like the Philistines, among whom this superstition especially flourished, against what is commanded in Deuteronomy 18: take care lest you wish to imitate the abominations of those nations. And immediately below: let there not be found among you one who consults soothsayers, and observes dreams and auguries. But it seems that augury is not a sin. For birds have a better estimative sense than fish, which are more watery; but sailors, from the movement of certain fish, take conjectures about a coming storm: therefore also through birds something can be foretold about future things. And it must be said that God has provided for each thing those means by which it can be preserved in being, according to the capacity of its nature: and therefore to man he gave reason, by which, through deliberation, he can discover for himself remedies against harmful things. And because in brute animals reason is lacking, he ordained that what is lacking from reason, nature should supply; and therefore to such creatures are given, naturally, weapons and coverings, which man acquires for himself through art. Likewise also there was created in them a certain natural power of estimation, impelling them to perform the works of their species. Hence they are acted upon rather than act, as the Damascene says. And since the lower nature is regulated by the higher nature and is moved by it, there remain in them impressions of the higher motions, stirring up a motion of this kind by which they are moved to provide for themselves in what is necessary. And in such matters, to take a conjecture from birds, or the movements of birds, or of other animals, is not a sin; but only concerning those things which have their cause from free will, which does not operate by the necessity of the stars.

Second, as to unnatural passions, to which they were subject: hence he says: to strange children — that is, foreigners, or those alien from God — they clung, through shameful abuse. Romans 1: males working shameful acts with males. 2 Maccabees 4 speaks of this vice: for this was, moreover, a certain increase and advance of pagan and foreign manner of life, on account of the wicked and unpriestly Jason's nefarious and unheard-of crime.

The land is filled. Here he sets down the occasion of idolatry, which is avarice or likeness. Ephesians 5: or avarice (...) which is the service of idols. First, therefore, he shows their avarice as to the multiplication of things pertaining to the necessity of sustenance, when he says, the land is filled: in which the abundance of things is noted; and there is no end: in which is noted the insatiability of the avaricious man, who will not be filled with money. Ecclesiasticus 5: the avaricious man will not be filled with money; and he who loves riches will receive no fruit from them. And Hosea 2: I gave them grain, wine and oil and silver, and I multiplied them, and gold; which they made into Baals. Second, as to things which pertain to the use of the one who carries, when he says, filled. Psalm 19: these in chariots, and these on horses; but we, etc.

And the land is filled. Here he charges against them the cult of idolatry; and he aggravates this from three things. First from the multitude, when he says, and it is filled. Hosea 7: Ephraim has multiplied altars for sinning. Jeremiah 2: under every leafy tree and on every high hill you lay down, a harlot. Second from the vileness of the idols: because it is the work of their own hands, and still more what their fingers have made. Psalm 113: the idols of the nations are silver and gold, the works of the hands of men. Third from the dignity of man: and therefore he says: man, who was made to the image of God, has bowed himself down, subjecting himself to idols; the man, who seemed virtuous as to what he had acquired, has been humbled. Psalm 48: man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them. Below, 44: he bows down before it, and worships, and says, deliver me.

Therefore do not forgive. Here he threatens them with punishment. And it is divided into two parts. In the first he shows that danger is imminent for them; in the second he concludes with the remedy of escape, there, "Cease, therefore." Now he shows that danger is imminent for them by removing three things. First, presumption concerning divine mercy; second, confidence in one's own power, there, "the lofty eyes"; third, the remedy that remained in the trust placed in other things, there, "in that day a man shall cast forth idols." And because divine mercy has no measure, but always exalts over judgment (James 2), therefore he does not remove it by foretelling that it will fail, but by imprecating that it be just. He therefore does two things. First he sets down the imprecation, saying: since they do such shameful evils, therefore do not forgive them; as if to say: it would be just that you show them mercy in nothing. Jeremiah 5: Shall I not judge for these things, says the Lord, and shall not my soul take vengeance on such a nation? Second, he ironically sets down counsel for escape, saying, "Enter"; as if to say: since he himself does not forgive, it remains that you hide yourselves from his face. "Enter into the rock": literally, into the clefts of the rocks to remain there; "hide in the dug ground," that is, in the caverns of the earth, "from the face of the fear of the Lord," that is, from the face of those through whom God shows himself to be feared and glorified. Jeremiah 18: Leave the cities. But this will not avail them: whence in Psalm 138: Whither shall I go from your spirit, and whither shall I flee from your face? Bernard expounds this of Christ. For the rock was Christ: 1 Corinthians 10. Into him one must enter through the affection of devotion. He says therefore: I confidently take for myself what I lack from the bowels of Jesus Christ. For the bowels of mercy have flowed forth abundantly, nor are there lacking openings through which they may flow out: for they dug his hands, and pierced his feet. Song of Songs 2: Arise, make haste, my love (...) and come into the openings of the rock.

The lofty eyes. Here he removes from them confidence in their own power; and concerning this he does two things. First he excludes the power of resisting; second he repels the precaution of hiding, there, "and they shall enter." Concerning the first he does three things. First he sets down his intention; second he explains the manner, there, "for the day"; third he concludes the proposition. And it shall be bowed down. But he sets down two things to exclude the power of resisting. First, their depression, both as regards the pride of heart, when he says, "the eyes," that is, pride, "lofty," that is, of a powerful man, "humbled," that is, they shall be humbled — the past tense for the future, on account of the certainty of the prophecy. Proverbs 30: A generation whose eyes are lofty, and whose eyelids are lifted up on high. Job 40: Look on all the proud, and confound them, and crush the wicked out of their place. Then also as regards the nobility of race: whence he says, "the height of men," that is, the nobility of race. Amos 2: I destroyed the Amorrhite before their face, whose height was the height of the cedars. Second, he sets down the exaltation of the one punishing: "shall be exalted," that is, he who seemed weak in expectation will appear lofty in the act of punishing. Psalm 9: The Lord shall be known doing judgments. Below 5: The Lord of hosts shall be exalted in judgment.

For the day of the Lord. Here is set down the manner in which the foregoing is fulfilled: and first as regards the depression of men; second as regards the taking away of things, there, "and upon all." He says therefore first: this that has been said will come to pass because it is the day of the Lord, that is, the time of vengeance: below 63: The day of vengeance is in my heart, the year of my recompense has come; "of hosts," so that there be no doubt about his victory, to whom so great a multitude of servants is subject: it will come like a heavy weight to crush, "upon every proud and lofty one," that is, upon him who is exalted more on account of the great things he has; "and upon every arrogant one," who is lifted up on account of that which he does not have. Gregory: he is arrogant who attributes to himself what he does not have. Proverbs 8: Arrogance and pride, and the wicked way, and the double tongue, I detest. And it shall be humbled. Luke 14: He who exalts himself shall be humbled.

And upon all the cedars. Here he sets down the taking away of the things that serve for defense: and first as regards those things that pertain to the preparation of siege-engines: either on account of height — and so he says, "upon all the cedars"; or on account of strength — and so he says, "upon every oak." Zechariah 11: Open your gates, O Lebanon, that fire may devour your cedars. And further on: Howl, oaks of Bashan, because the fortified forest is cut down. Second, as regards those things that pertain to the fortification of places: either from nature — "and upon all the high mountains," Ezekiel 6: Thus says the Lord God to the mountains and hills, to the rocks and valleys; or from craftsmanship — "and upon every lofty tower." Zephaniah 1: A day of the trumpet and of the alarm upon the fortified cities, and upon the lofty corners; and I will afflict men. Third, as regards those things that pertain to the abundance of provisions; and so he says: "upon all the ships," in which they are carried, "of Tarshish," that is, of the sea. Below 23: Howl, ships of the sea, for the house from which they were wont to come has been laid waste. And upon everything that is beautiful to see. This pertains to the provoking of enemies, or to the increase of those who fight. Judith 10: Who could despise the people of the Hebrews, who have such beautiful women?

And it shall be bowed down. Here he as it were concludes the proposition; and it is entirely the same as what was said before, except that something is added about the destruction of idols, so that he alone may be shown to be lofty, when he says, "and the idols." Ezekiel 6: Your idols shall be broken and shall cease, and your shrines shall be crushed.

And they shall enter into the caves. Here he sets down the precaution of hiding, and it is the same as before, except that here it is foretold as it were as future, since he had already expounded the power that would be cast down, by foretelling it and not by imprecating it. Psalm 62: They shall enter into the lower parts of the earth, they shall be delivered into the hands of the sword, they shall be the portions of foxes.

In that day. Here he removes the third thing, namely, trust in idols. And first he removes the help, so that one might worship. Ezekiel 8: And having entered I saw; and behold every likeness of creeping things, and the abomination of animals, and all the idols of the house of Israel, painted. Below 31: In that day a man shall cast away his idols of silver, and the idols which his hands made unto sin. Second, he repeats the recourse of hiding, there, "and he shall enter." Apocalypse 6: Every bondman and freeman hid themselves in the caves, and in the rocks of the mountains.

Cease, therefore. Here he sets down sound counsel for escaping: therefore, since all these things will not avail you, cease from man, that is, cease from offending him, namely Christ. Whose spirit is in his nostrils, that is, who breathes through his nostrils, and lives like other men as regards his humanity. Because he himself is reckoned lofty, as regards his divinity, by the saints and by the angels. Psalm 112: The Lord is high above all nations, and his glory above all the heavens. Or otherwise: he speaks of God after the likeness of man, by the figure of anthropopathy. From man, that is, God, whose spirit is in the nostrils: he speaks after the likeness of one who is angry, who, on account of the increase of breath, blows it out through the nostrils; whence Homer says that strong men used to blow out harsh strength through each nostril. Psalm 17: at the blast of the breath of your wrath. Below 30: his fury burning, and heavy to bear. And again: a breath as an overflowing torrent, even to the midst of the neck, to destroy the nations unto nothing: and this is referred back to the first point, in which he removed presumption concerning the mercy of God; for he himself is lofty, distinctively, as it were alone, over against the second.