Commentary on Isaiah (Super Isaiam)

The burden of the desert of the sea. Here he threatens against enemies who were burdening them by the taking away of their goods, who nevertheless were joined to them by some covenant: and it is divided into three parts. First, against those who were joined to them by a covenant of friendship; in the second, against those who were joined by a right of preeminence: chapter 22, the burden of the valley; in the third, against those who were joined to them by a partnership of trade: chapter 23, the burden of Tyre. The first is divided into two. In the first, against foreign friends, namely the Babylonians, who were friends, and yet in the end despoiled them of their goods, as is clear below, chapter 39. In the second, against kindred friends, the burden of Dumah.

Concerning the first he does two things. First the title is set down, the burden of the sea — that is, of Babylon, because of the sound of the multitude of peoples, as above, chapter 17; of the desert, because it will be reduced to a solitude. Jeremiah 51: the Lord will make her sea a desert; he sends a threat against them, so as to add to its measure. Second, the prophecy itself is set down: and first the vision of the threat is set down; second, the manner of receiving the vision, for thus he said.

Concerning the first he designates four things. First, the gravity of the tribulation, setting down a comparison. As whirlwinds — the voice of Babylon — from the Africus, out of the desert, which was toward the south, so it comes, against me, devastation, from the land — namely Persia — terrible to me. Nahum 1: the Lord's way is in the tempest and the whirlwind. A hard vision: in the person of Babylon. John 6: this saying is hard.

Second, he designates the devastator. And first as to the condition of the leader in unfaithfulness. Cyrus, who [is] unbelieving — that is, unfaithful to his lord Belshazzar — rebelling, and besieging Babylon, trusting in his effeminacy, deals faithlessly — that is, will deal — seeing that the city could not be taken by force, making peace by a trick, and swearing homage to the king of Babylon; by whom, having been invited to a banquet (concerning which, Daniel 5), he slew him, and took the city with two hundred soldiers through a breach in the wall, where the river used to enter, its water having been divided into many parts. As to cruelty, one who lays waste. Hence, as a punishment for his cruelty, he was suffocated in blood, and it was said to him: thou hast thirsted for blood, drink blood. Habakkuk 2: behold, he who is unbelieving, his soul shall not be right in himself. Second, as to the region of departure: go up, Elam — a city of Persia, and a province — Medaba, a city in the midst — besiege — Babylon: the voice of the Lord. Jeremiah 51: go up against her, all ye nations. Third, the power of the enemy. All her groaning — that is, of Babylon — so that she would not even dare to lament. Above, chapter 10: there was none that moved a wing, and opened the mouth, and muttered. Or, because he makes his own people groan.

Third, he designates the compassion of the prophet himself, which he designates as to the body, into which the affections of the mind overflow: and this as to the sense of pain: therefore my loins are filled with sorrow — that is, I grieve just as one who suffers pain in the kidneys. Psalm 47: there were sorrows as of a woman in travail. And as to falling, I fell; and as to the countenance being troubled, I was troubled. Psalm 76: I was troubled, and I spoke not. Psalm 54: I was troubled in my complaint. Second, as to the affection, my heart failed — that is, my affection failed through sadness. Jeremiah 4: I grieve in my bowels. Third, as to the understanding being stunned, darkness — that is, the troubles foreseen, as if I were in darkness. Jeremiah 50: every one that shall pass by Babylon shall be astonished, and shall be silent at all her plagues. Babylon, beloved — at that time, although afterward an enemy — into a wonder, that is, into astonishment. Apocalypse 17: I wondered, when I had seen her, with great admiration.

Fourth, he designates the manner and condition of the destruction, saying: O Babylon, set the table — inviting Cyrus and Darius to the banquet — watch — that is, see — in the watchtower — that is, in the Scripture of the hand that writes — in the morning, in the clear light of the Lord; namely, O Cyrus, O Darius, princes, eating and drinking with him, arise — strengthened by the vision — take up the shield; and slay him. Jeremiah 46: prepare the buckler and shield. Or otherwise, the words of the Lord: O prophet, set the table — that is, preach that it is to be set — in the watchtower — that is, in the spirit of prophecy, etc., as above. Or the words of Cyrus: set the table, you — run to it, Persians, give the horses their fodder, that you may be ready; thou, watchman, watch what is done in the negotiation: you, my princes, eating. And this holds even if it is not maintained that Cyrus and Darius were at the banquet, as some say, holding that a feast was taking place in the city, and that they were given over to delights. Or they were reclining at table because of a feast; or because of a truce; or because of a victory once obtained; or because of the help he had received, they attacked the city by night.

Note, on that word, watch in the watchtower, that a man ought, in the watchtower of the mind, to contemplate, first, the sins he has committed, that he may grieve. Jeremiah 31: set thee up a watchtower, appoint thee bitter things, direct thy heart into the right way. Second, the punishments he has deserved, that he may fear. Micah 7: the day of watching, thy visitation is come. Third, the benefits which God has conferred, that he may give thanks. Below, chapter 52: the voice of thy watchmen; they have lifted up their voice, they shall praise together; for they shall see eye to eye, when the Lord shall convert Sion. Fourth, the commandments he has enjoined, that he may fulfill them. Hosea 9: the watchman of Ephraim. Fifth, the rewards he has promised, that he may grasp them. 2 Peter 1: made watchers of that greatness. For he received from God the Father honor and glory.

For thus he said. Here he sets down the manner of the reception of this vision: and concerning this he does four things. First, the divine command is set down: set a watchman — thyself, or thy disciple, whom the Hebrews say was Habakkuk. Let him see — by the prophetic spirit, or bodily. Ezekiel 3: son of man, I have made thee a watchman to the house of Israel. Second, the vision is set down: and first he sets down the thing seen: and he saw a chariot of two horsemen — which is accustomed to be drawn by two horses, signifying the army of two kingdoms: the rider — namely, of the chariots — of the ass, the kingdom of the Persians, which was at first ignoble; of the camel, of the Medes, which was always exalted; as though joining these two animals, in place of two horses, to the chariot. Second, the diligence of the one seeing: and he contemplated. Ezekiel 40: set thy heart upon all the things that I show thee. Third, the announcement is set down: and he cried, a lion — according to the strength of soul, he who before was called watchman by reason of the eminence of contemplation. And first he announces his own diligence: upon the watchtower of the Lord. Habakkuk 2: I will stand upon my watch. Second, he announces the thing seen: behold, he comes, as above, chapter 3. Third, the punishment of Babylon: she has fallen. Jeremiah 50: thou art taken, and thou knewest it not. Fourth, the prophet's announcement to the people is set down: my threshing — the words of the prophet, or of Christ, because Jerusalem was threshed by many tribulations — daughter of the threshing floor — that is, the temple which is situated on the threshing floor of Ornan, 2 Kings, last chapter. Jeremiah 42: every word whatsoever, etc.

The burden of Dumah. Here he threatens against friends and kindred. And first against the Idumeans, who are of the lineage of Esau, brother of Jacob, Genesis 25, who were at one time friends, as in 4 Kings 3. Ezekiel 35: I have heard all the reproaches which thou hast spoken against the mountains of Israel. Second, against the Arabians, who are of the race of Ishmael, who was the son of Abraham, Genesis 16 — there, the burden in Arabia.

Concerning the first he does two things. First the inscription is set down, the burden of Dumah, that is, of Idumea; second, the threat; concerning which there are three things. First, their prayer is set down: and these are the words of God to the Idumeans: out of Seir one cries to me. The Jews having been freed, after seventy years of captivity: watchman, thou who guardest the people of Israel, as though they were sleeping, what of the night? — that is, why dost thou not free us from the night of captivity, as thou hast freed them also? And they show a great desire for liberation, both in the intent of the words and in the chanting. Psalm 120: behold, he shall neither slumber nor sleep, that keepeth Israel. Second, the refusal of the petition is set down. And the watchman said — namely, God: the morning comes — the time of liberation, for the Jews; and the night of captivity still remains for the Idumeans. Wisdom 17: but upon them only was heavy night imposed. Third, he applies a remedy: if you seek — seek me, with the whole heart, forsaking idols. Or, as in tribulation, so also in prosperity. Below, chapter 55: seek ye the Lord while he may be found. Joel 2: turn to me with all your heart.

Note, on that word, watchman, that a man ought to guard himself, during the day of prosperity, from riches. First, lest he choose them, by considering their worthlessness. Philippians 3: the things that were gain to me, these I have counted loss. Second, lest he trust in them, by considering their vanity. Ecclesiastes 2: I saw in all things vanity. Third, lest he be proud on account of them, by considering their imminent adversity. Ecclesiasticus 11: in the day of good things be not unmindful of evils. Likewise he ought to guard himself in the night of adversity. First, by considering the affection of him who strikes. Proverbs 3: discipline, my son, do not cast off; do not faint when thou art corrected by him. Second, by considering the example of Christ, who was struck. Hebrews 12: think diligently upon him who endured such contradiction from sinners against himself. Third, by considering the fruit of the striking. 2 Corinthians 4: for that which is momentary and light in our present tribulation worketh in us, beyond measure, in sublimity, an eternal weight of glory.

The burden in Arabia. Here, against the Arabians. And first he hints at the cause of the destruction: because, when the children of Israel were fleeing, while offering bread, they withheld water. Hence he sets down the flight of the Jews. O ye, Jews, in the forest of Arabia, of Dodanim — the name of a place. Psalm 106: they wandered in a wilderness, in a place without water, the way to a city, etc. He exhorts to mercy: ye that meet — you Arabians. The land of the south, that is, the meridian. Below, chapter 58: break thy bread to the hungry. And he sets down the cause for mercy: for from the face — that they might be moved to mercy. Jeremiah 4: at the noise of the horseman and of him that shooteth an arrow, every city fled. Second, because they were unwilling to do this, he threatens punishment: for thus saith the Lord. And first, through the Assyrians, from whom [came] the precedence of the devastation of the Jews, and the very devastation, as in a year of a hireling — which seems short to him, in hope of the wage. Second, through the Chaldeans: the remains — left by the Assyrians — shall be diminished, by the Chaldeans, of Kedar, the sons of Ishmael. Of the archers — following the craft of their father. Genesis 21, it is said of Ishmael that he became an archer.