Commentary on Isaiah (Super Isaiam)

"It is near, that it may come." In this part he promises the Jews liberation through the destruction of Babylon, which he threatened above; and it is divided into three parts. In the first he promises liberation; in the second he foretells the taunting of the liberated against the oppressor, "and it shall be in the day"; in the third he sets down the confirmation of the taunting, "it shall not be called."

Concerning the first he sets down three things. The brevity of the time: "the day of the Lord is near" — to whom all things are present; or else, after our captivity, "his day," the day of the captivity. Deuteronomy 32: "The day of destruction is near, and the times hasten to be present." Secondly he sets down the manner and order of liberation: first, as to the relieving of misery, "he will have mercy" — Micah 7: "He will return and have mercy on us"; as to the recovering of divine grace, "and he will choose," namely some — Deuteronomy 7: "The Lord chose you"; as to the restoring of the homeland, "and to rest" — Ezekiel 34: "I will lead them into their own land, and feed them on the mountains of Israel." Thirdly he describes the dignity of those liberated: as to the adherence of strangers, "he shall be joined" — James 4: "Draw near to God, and he will draw near to you." As to their honorable retention, "the peoples shall hold them," namely the Jews, the peoples among whom they had been captives, as though to be carried in their arms — below, 49: "and they shall bring your sons in their arms, and carry your daughters upon their shoulders." Or otherwise: as to the leading away of those who had adhered to them, "the peoples," namely the Jews, "shall hold," that is, shall retain, them — those who had adhered to them, to be led away with them. As to the subjection of enemies, or of those who had adhered: "and he shall possess them," by a reversal of fortune. Joel 3: "I will turn your recompense."

"And it shall be." Here is set down the taunting of the liberated people against the one who had held them captive, now destroyed. And first is set down the title or inscription, containing three things. The time: "when he shall have given rest from your labors" — by which you labored in warring — "and from your commotion" — of the captivity, by which they were held in prison — "and from the servitude" by which you were oppressed in the land of captivity, "you shall take up this parable," that is, a figurative speech, which says one thing and signifies another: for by the things that are said is signified the condition of Nebuchadnezzar as to power, guilt, and punishment, on account of which these things could have happened, even if they did not happen — "concerning the king of Babylon." Micah 2: "In that day a parable shall be taken up over you, and a song shall be sung with sweetness." Habakkuk 2: "Shall not all these take up a parable against him?"

Secondly is set down the taunting itself, "How" — and first that of the living; secondly that of the dead, "Hell." The taunting of the living contains three things. His destruction along with the guilt which he committed in the exacting of tributes. "How he has ceased" — in the punishing of men through penalties; "he has crushed" — as though the answer to the question just posed — in the assailing of kingdoms, "subduing them." Jeremiah 50: "How is the hammer of the whole earth broken and crushed?" Secondly it contains the peace that followed: "it has rested" — from that tumult; "it has been silent" — from weeping; "it has rejoiced" — in your destruction; "and it has exulted" — in its own liberation. Psalm 57: "The just shall rejoice when he shall see the revenge." Thirdly it contains the gladness of the princes: "the fir trees also," by which are signified those exalted in dignity. The like is found in Ezekiel 31: "The cedars were not higher than he in the paradise of God." "You have slept" — the sleep of death — "let him cut us down," that is, let him kill us.

"Hell." Here is set down the taunting of the dead against Nebuchadnezzar. And first, of the princes and the powerful; secondly, of others, "who shall see you." Concerning the first he does two things. First he sets down the meeting of those in hell, as to the ministers of punishment, or officials: "Hell" — that is, the Devil, who is set over the netherworld — "below" — because hell is downward — "is troubled," that is, turned into tumult; as though this could happen — below, 30: "you have hoped in calumny and tumult, and have leaned upon it." Likewise as to the other powerful ones running down to meet him, "he will raise up giants for you," as though rising up together to meet you. "Giants," as to the strong of body. Below, 26: "Let the dying not live, and let not the giants rise again." "All the princes of the earth," as to kings, whose place it is to sit on thrones; "the princes of the nations," as to the other powerful ones — "they have risen up." "All," namely the giants of hell, "shall answer," as though you had come to them, or as though weeping.

Secondly he sets down their reproach; and they reproach three things: namely, the punishment which he found. And as to death, "you are wounded" — by death, through the force of divine power. Psalm 88: "You have humbled the proud one as one wounded." Then, as to the humiliation of the dead man: as to the soul, "it is dragged down"; as to the body, "the carcass falls," of death. Then also as to the affliction of the dead man in hell, "under you shall be strewn." In which are contained all the punishments of hell — Judith, last chapter: "He will give fire and worms and their flesh, that they may burn, and feel it forever."

Secondly they reproach the glory which he lost. Then, as to the dignity of the kingdom, "Lucifer," beautiful above all other kings; "in the morning," before all other monarchs; and as to the power of war, "you have fallen to the earth." Daniel 2: "You are the head of gold, O king; and after you shall rise another kingdom lesser than you." Thirdly he reproaches the pride of heart which he had, as to three things: as to his proud thought; secondly as to his perverse intention, "I will be like"; thirdly as to the frustration of his purpose, "nevertheless." Now his thought was proud, because he thought to usurp the things that are God's, according to the error of the gentiles, who believed that men were changed into gods, and that from princes stars were made, as is said in 2 Maccabees 11: "our father having been translated among the gods." He thought also to usurp the divine place: "I will ascend into heaven, above the stars of heaven"; as if to say: just as I am above other princes on earth, so shall I be above the other stars in heaven. And divine worship: "I will sit," as one receiving sacrifices, "on the mount of the covenant," that is, in the temple of God, which was on Mount Sion, in which was the covenant of the law; "on the sides of the north," that is, in Jerusalem, which was on the northern side of the mountain. And a divine act: "above the height of the clouds"; as if to say: that I may thunder and lighten. Or, by "the clouds," the prophets; by "heaven," the kingdom of the Jews; by "the stars," the Jews shining with the knowledge of God. "Like." Behold the perverse intention. Ezekiel 28: "Will you say, speaking, 'I am God'?" "Nevertheless." Behold the frustration of his intention. "Into the depth of the pit," that is, into the harshest punishments. Job 21: "They spend their days in good things, and in a moment they go down to hell."

"Who shall see you." Here is set down the taunting of the other common persons. And first he describes their encounter with him. All others who shall see you, in your punishments, "shall bend toward you"; as if to say: you shall be so far beneath the others that they will have to bend down in order to see you. Wisdom 6: "The mighty shall suffer torments mightily."

Secondly he sets down their reproach. And they reproach three things. First, the guilt which he committed: "he troubled" — in wars; "he shook" — by changing dominions; "he made the world a desert" — by exiling men; "the cities" — by overturning cities; "he did not open" to his bound ones, so that they could see the light. Ezekiel 32: "They spread terror in the land of the living." Secondly they reproach the burial by which he fell, because he was disinterred by his own son, who tore the corpse into two hundred parts, and bound them to just as many birds gathered from different lands, so that he could not rise again. "Defiled," with the blood of those whom you killed. Jeremiah 22: "He shall be buried with the burial of an ass." Thirdly they reproach the harm which he brought upon his own kingdom. "You have destroyed," because the Chaldeans would have held the kingdom longer, had it not been for the sins of Nebuchadnezzar; for the people is punished for the guilt of the prince, as is clear in the last chapter of Proverbs. The reason for this is that the people is accustomed to imitate the guilt of the king. Proverbs 29: "The prince who gladly listens to words of falsehood has all his ministers wicked."

All this is expounded mystically concerning the Devil. He shakes kingdoms, as the minister of punishment and instigator of guilt, whose power has been diminished through Christ, and on the day of judgment will be dragged down wholly into hell — he who wished to ascend into heaven and to come to an equality with the divine majesty, according to what is expounded in the Gloss.

Note, on that phrase "above the stars of God," that the saints are compared to the stars, first, on account of number. Psalm 146: "Who numbers the multitude of the stars." Daniel 7: "Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him." Secondly, on account of position. Ecclesiasticus 43: "The beauty of heaven is the glory of the stars." Philippians 3: "But our citizenship is in the heavens." Thirdly, on account of degree. 1 Corinthians 15: "Star differs from star in brightness." Fourthly, on account of the ruddy glow of splendor. Daniel 12: "And they that instruct many to justice, as stars for perpetual eternities." Fifthly, on account of ordered motion. Judges 5: "The stars, remaining in their order and course, fought against Sisera." 1 Corinthians 14: "Let all things be done decently and according to order among you." Sixthly, on account of appearance. Ecclesiasticus 50: "As the morning star in the midst of a cloud." 1 John 3: "It has not yet appeared what we shall be." Seventhly, on account of the circle of their shape. Apocalypse 12: "A woman appeared in heaven (...) and on her head a crown of twelve stars": in which is signified the perfection of glory.

"It shall not be called." Here he confirms the taunting: and first through the prophet's prediction; secondly through the divine purpose, "and I will rise up"; thirdly through the establishment of the divine purpose, "the Lord of hosts." Concerning the first he threatens three things. And first, the loss of the kingdom: "the seed of the most wicked," that is, the sons of Nebuchadnezzar and of his sons, "shall not be named forever," that is, his name shall not survive in the honor of the kingdom. Secondly, the slaying of the sons by the Medes and Persians: "prepare for the iniquity," that is, on account of the iniquity. Thirdly, the impossibility of recovery: "they shall not rise up." "The face of the world," that is, of Babylon, which above was called "the world." Exodus 20: "I am the jealous God, visiting the sins of the fathers upon the sons." Wisdom 4: "From the unjust, iniquity shall be born."

"And I will rise up." Here is set down the divine purpose to be fulfilled. And first, to destroy Babylon, as to the destruction of men: "against them," namely the sons of Nebuchadnezzar. "The name of Babylon," that is, the fame of its power; "the remains," the sons; "and the offspring," the grandsons and those thereafter. Job 18: "He shall have no seed, nor offspring among his people." As to the dwelling of beasts: "I will make it" — below, 34: "There the hedgehog had its den, and reared its young, and dug round about, and dug in its shadow." As to the destruction of the walls, "I will sweep it," so that nothing remains but the pavement, as in a house when it is cleaned with a broom.

Secondly he sets down the purpose concerning the destruction of the Assyrians, that it may serve as an example. And first is set down the oath: "he has sworn," that is, he has immovably determined, "surely as I have thought," that is, as I have determined. Psalm 109: "The Lord has sworn, and he will not repent." Secondly, the place of the destruction: "in my land"; for it was near Jerusalem that the army of Sennacherib was destroyed. Below, 25: "The Lord will make in this mountain a feast of fat things." Thirdly he describes the fruit of the punishment: "it shall be taken away." Above, 9: "For the yoke of his burden, and the rod of his shoulder, and the scepter of his exactor, you have overcome."

Thirdly he sets down the purpose concerning the destruction of all the peoples: "this is the counsel that I have devised concerning all the earth," to be destroyed — as to the deliberation. "His hand," that is, his power, as to the execution. Jeremiah 25: "Take the cup of the wine of this fury from my hand." Or, "all the earth," to be protected from the Assyrians. And "this is the hand stretched out," which was destroyed. And thus the fruit of the punishment will be among all the nations.

"The Lord of hosts." Here he shows the establishment of the divine purpose. And as to the decree of wisdom, "he has decreed"; and as to the fulfillment of power, "and his hand" — Job 23: "He is alone, and no one can turn away his thought; and whatsoever his soul has willed, that he has done."

"In the year." Here he threatens the enemies who rejoiced over the affliction of the Jews: and first against the Philistines, who rejoiced at their lessening through the death of Hezekiah; secondly against the Moabites, who rejoiced at their destruction through the Assyrians or Chaldeans. Chapter 15: "The burden of Moab."

The first is divided into two. In the first is set down the time of the threat: "in the year" — at which time the Philistines had seized certain places, there being fear for the kingdom of the Jews, as is said in 2 Paralipomenon 28; and yet Ahaz resisted them; and therefore at his death they rejoiced, as though they would now more freely harass the Jews. Secondly is set down the threat, "do not rejoice." And first he threatens the affliction which they suffered from Hezekiah; secondly, the destruction which they suffered under the Assyrians, "howl." Concerning the first he does three things. For first he excludes their foolish joy: "do not rejoice," namely over this, that "the rod," that is, the power, "of him that struck you," that is, of Ahaz, "is broken," through death. Ecclesiastes 2: "Laughter I accounted an error." Secondly he threatens an increase of punishment: "for out of the root," as if to say — just as the regulus, which is also the basilisk, harms more than another serpent, since it kills not only animals but even flying birds by its very look and breath, so Hezekiah the son of Ahaz will afflict you more than the others. 3 Kings 12: "My father laid upon you a heavy burden; I will add to it." Thirdly he foretells the effect of the punishment: "and in all things" — as to the fruitfulness of the land. "And the firstborn shall be fed," that is, the Jews, of whom Exodus 4 says: "Israel is my firstborn." And as to the security of peace, "with confidence." Below, 32: "My people shall sit in the beauty of peace, in the tabernacles of confidence." And the effect upon the Philistines by way of contrary, namely, of famine, against the first: "the root shall perish," that is, even those who ought to have furnished nourishment to others. And of slaughter, against the second: "and your remnant," left by Hezekiah, "I will slay," through the Assyrians and Chaldeans. Below, 65: "My servants shall eat, and you shall be hungry; my servants shall drink, and you shall thirst."

"Howl." Here he threatens destruction through the Assyrians: and first he threatens their destruction; secondly, the liberation of the Jews, "and what shall be answered?" Concerning the first he sets down three things. First he threatens natural destruction. "Gate," that is, the judges sitting in the gates. Jeremiah 3: "A voice was heard in the ways, the weeping and howling of the children of Israel." And the multitude of enemies. "Smoke," stirred up from the multitude of the army on account of the dust; "from the north," on account of the position of the Assyrians in relation to the Philistines. Jeremiah 1: "From the north an evil shall break forth upon all the inhabitants of the earth." Thirdly, the impossibility of escape: "and there shall not be" — Lamentations 2: "there was none in the day of fury."

"And what shall be answered." Here he promises liberation. And first he sets down the question: "to the messengers" — the angels set over the various provinces, or those anxiously inquiring about their condition; or the messengers sent to consult Isaiah, as is read concerning Jeremiah 27. Secondly is set down the answer: "that the Lord has founded," that is, has established it by his protection — below, 54: "Behold, I will lay."