Commentary on Isaiah (Super Isaiam)

"Woe to the crown." In this part he threatens those who despised the prophecies of the prophets; and first, against those despising in the present; second, against those to come in the times of Jeremiah: chapter 30, "Woe, rebellious sons." The first is divided into two. In the first, against those of the ten tribes; in the second, against those of the two, "but these also." Concerning the first he does three things. First he charges the fault of pride. "Woe to the crown," because they were proud of their multitude, which is the crown or glory of a king, Proverbs 14: "in the multitude of the people is the dignity of the king." Second, the fault of gluttony: "the drunkards of Ephraim," Nahum: "thou hast inebriated me with glory." "To the falling flower" (...) who were, in the times of David and Solomon, coming from the heat, pitched in the (valley) of Gethsemani the tents of idolatry; "erring from wine," namely, idolatry. Ezekiel 7: "the rod hath flourished, the almond hath budded." Second he threatens the punishment, "behold, a mighty one," and concerning this he does two things. First he sets forth the strength of the enemies, "behold, a mighty one," as to the strength of the enemies whom he will send in; "like an onrush," as to their multitude. Above, 17: "the peoples shall sound like the sound of waters." Second he sets forth the affliction of the punishment, namely the casting down of pride, "it shall be trodden down with feet"; Habakkuk 3: "thou shalt trample in fury"; and the emptying of glory, "and it shall be a flower like the early one," that is, timely or first-ripe fruit. Above, 18: "for before the harvest it hath all flourished." Nahum 3: "all thy strongholds are like fig trees with their green figs." Third he sets forth the glory of the just, namely of those of the two tribes, "in that day," that is, in the times of Hezekiah, the ten tribes having been destroyed: as to three things. As to the joy of the people, "a crown," which is of gold or silver, against what he had said, "crown of pride." "A garland," of flowers, against what he had said, "to the falling flower": below, 61: "and I might give them a crown for ashes." As to the justice of the king, "and he shall be," the Lord himself, "a spirit": Jeremiah 23: "the king shall reign, and shall be wise, and shall do judgment and justice in the land." As to the power of the soldiers, "and strength," because the Lord will fight for them. Above, 25: "for he is become my strength."

"But these also." Here he threatens against those of the two tribes: and first against the princes; second against the city, or against the people. Chapter 29: "Woe to Ariel." The first is divided into two. First he sets forth the threat; second, the consolation, "give ear." Concerning the first, two things. First he charges the sin, and at the same time threatens ruin; second he excludes the remedy: "therefore hear." Concerning the first, two things. First he charges in them a lack of knowledge; second, contempt of doctrine, because "command."

Concerning the first, two things. First he charges the fault, setting forth first the error common to all, "but these also," through fornication, Hosea 4: "wine and drunkenness cause a falling away from God." Second, [the error] of the teachers, "priest"; "they have not known," as to ignorance of things to be believed; "they have erred," as to ignorance of things to be done; "the seer," that is, God who sees all things. Whence is the exposition, Ezekiel 22: "the priests have despised my law, and have polluted my sanctuaries." Third he sets forth the manner of their ignorance: "for all tables," because in the temples they gorged themselves on idols even unto vomit, as men wholly given over to idols; "and of filth," namely of all base vices. Proverbs 26: "as a dog that returneth to his vomit, and a sow that was washed, to her wallowing in the mire."

Second he threatens the punishment of blindness: "whom shall he teach?" Whence first the question is posed, "whom shall he teach?" As if to say, since you have rejected knowledge? "The report," namely what I have heard from the Lord. Second the response is given, "the weaned," that is, the humble and simple little ones. Matthew 11: "thou hast hidden these things and revealed them to little ones." Or, whatever good persons separated from the milk of concupiscence.

Note, on that word "drunkards," that the wicked are made drunk with wine: first, with material liquor. Ephesians 5: "be not drunk with wine, wherein is luxury." Second, with carnal delight. Proverbs 7: "come, let us be inebriated." Third, with spiritual error. Above, 19: "and they have made Egypt err in all her work, as a drunken man erreth, and vomiteth." Fourth, with divine punishment. Lamentations 3: "he hath made me drunk with wormwood." Likewise the saints are made drunk: first, with tears of compunction. Above, 16: "I will make thee drunk with my tear." Second, with the cup of the passion. Psalm 22: "thy inebriating cup, how excellent is it." Third, with the incentive of love. Canticle 4: "eat, O friends, and be inebriated." Fourth, with the torrent of happy delight. Psalm 35: "they shall be inebriated with the plenty of thy house."

Likewise note, on that word "crown of pride," that both the wicked and the good are crowned. The wicked are crowned: first, with the crown of vain joy. Wisdom 2: "let us crown ourselves with roses." Second, with the crown of the abundance of things. Above, 23: "who hath taken this counsel against Tyre, that was formerly crowned?" Third, with the crown of worldly power. Job 19: "he hath stripped me of my glory, and hath taken the crown from my head." Fourth, with the crown of superstitious observance. 2 Maccabees 6: "and when the rites of Liber were celebrated, they were compelled, crowned with ivy, to go about for Liber." Likewise the saints are crowned: first, with the nuptial crown. Below, 61: "as a bridegroom, he hath crowned me with a crown." Second, the triumphal. 2 Timothy 2: "he shall not be crowned unless he strive lawfully." Third, the royal. Below, 62: "thou shalt be a crown of glory in the hand of thy God." Psalm 20: "thou hast set, O Lord, on his head a crown of precious stone." Fourth, the priestly. Ecclesiasticus 45: "a golden crown upon his head, wrought with the sign of holiness."

Likewise note, on that word "weaned from milk," that there is a certain milk which ought to be left behind; and this is manifold. First, the milk of carnal concupiscence. Above, 11: "he that shall be weaned." Second, of imperfect justice. Genesis 21: "the child grew, and was weaned." Third, of rudimentary doctrine. 1 Corinthians 3: "as unto little ones in Christ, I gave you milk to drink." And there is milk which ought to be embraced: first, of a pure conscience. Lamentations 4: "whiter than snow, more shining than milk," on account of brightness. Second, of sound doctrine, on account of sweetness. Canticle 4: "honey and milk are under her tongue." Third, of eternal glory, on account of easy absorption. Leviticus 20: "possess the land flowing with milk and honey."

"Because command." Here he sets forth the contempt of doctrine: and first through blasphemy, by which they mocked the prophets, saying "command," because they used these words as if making threats. Above, 13: "I will command the host of heaven"; Jeremiah 13: "I will command the clouds." "Wait." Here, by way of promise. Habakkuk 2: "if he shall make delay, wait for him, because coming he will come." And he adds the punishment, "in speech"; that is, thus you shall lack the understanding of the prophets, as if someone were speaking to you with only a movement of the lip, and in a foreign tongue. Or, he will straightway bring plagues upon you. And of this manner of speech, Wisdom 2: "let us interrogate him with contumely and torment."

Second, as to obedience, to whom he said: whence first he sets forth the precept, "this is rest." Matthew 25: "what you have done to one of the least of mine, you have done unto me." Second, the contempt, "and they would not." Ezekiel 3: "but the house of Israel would not hear thee, because they will not hear me." Third he threatens ruin. "And it shall be unto them"; that is, for their own words they shall suffer this punishment. Matthew 12: "by thy words." "That they may go," unto ruin.

"Therefore." Here he excludes the remedy: and first he sets forth two remedies; second he excludes both from them, "and I will set." Concerning the first he sets forth two remedies. One in which they trusted, namely a pact with idols: whence he sets forth the pact, "we have struck a covenant with death," that is, with the Devil. Job 40: "will he make a covenant with thee, and wilt thou receive him as a servant for ever?" And the fruit of the pact: "the overflowing scourge," that is, persecution; "a lie," that is, an idol, which you prophets call a lie. Psalm 72: "they are not in the labor of men, and shall not be scourged with men." The second is the remedy which God prepares for the saints, namely Christ, "behold I." Psalm 117: "the stone which the builders rejected." "He that believeth shall not hasten," but let him wait, Habakkuk 2: "if he shall make delay, wait for him." And this against the blasphemy of the wicked.

"And I will set." Here he excludes both of the said remedies: and first the first; second the second, "straitened." Concerning the first, three things. First he sets forth the just judgment of the exclusion, "I will set," Wisdom 11: "thou hast made all things in number and weight." Second he excludes the pact, "and the hail shall overturn," of tribulation. And he sets forth four things against all that he had said above. Job 8: "the hope of the hypocrite shall perish." Third, the fruit of the exclusion, "and only." Above, 26: "Lord, in distress they have sought thee." "Straitened." Here he excludes the second remedy: and first he sets forth in them the impediment why it may not avail them. "Straitened": he speaks according to the likeness of an adulteress, who cannot in the same bed have her husband and her adulterer; so neither can he have both the worship of idols and the divine help, 1 Corinthians 10: "you cannot be partakers of the table of the Lord, and of the table of devils." Second he sets forth the coming of the deliverer, "as on the mount of divisions." He touches on the history which is found in 2 Kings 5. "As in the valley." Joshua 10. Third he excludes the help of mercy. "That he may do his work," that is, that he may have mercy on us? "As then," interrogatively. And he answered, "strange." Psalm 144: "his mercies are over all his works."

"And now, do not." Here he concludes with sound and wholesome counsel: and first he forbids mockery, "do not mock." "Bonds," of captivity, Proverbs 3: "the mockers themselves shall be mocked": and he assigns the reason. "For a consummation," above, 10.

"Give ear." Here he sets forth the consolation. And first he stirs up attention, "hear." Deuteronomy 32: "hear, O heavens, the things I speak." Second he sets forth the consolation under the likeness of a farmer: "shall it be all the day," by which he shows three things: namely, the intention of God who punishes, that we may bear fruit, as the ploughman, that he may sow. "Gith," a kind of legume similar to cumin. Second, the discretion of judgment: because he punishes these and those in a different way, just as the countryman threshes wheat and cumin in a different way, and this is there: "and he shall instruct." "Bread," that is, grain. Third, the cessation of punishments as to those who are corrected. "Nevertheless," 1 Corinthians 9: "he that plougheth ought, in hope." Third he sets forth the explanation: "and this from the Lord." Psalm 138: "thy works are wonderful."