Commentary on Isaiah (Super Isaiam)

Behold, in justice. This is the third part of the threatening discourse, in which he pursues the liberation from the enemies who were then pressing upon them. And first he foretells it by way of prophecy; in the second part he narrates it by way of history, chapter 36: and it came to pass. The first part falls into two. In the first he foretells the prosperity of the Jews; in the second, the destruction of the enemies, chapter 33: woe to you who plunder. Concerning the first, two things. First he foretells the state of those to be liberated: as to the equity of the king, the king shall reign, namely Hezekiah. Jer. 23: the king shall reign and shall be wise; as to the prosperity of the people, (and the princes); as to consolation in tribulation, and there shall be a man. Above, ch. 4: there shall be a tabernacle for a shade in the daytime from the heat. As to the amendment in spiritual matters, they shall not be dim, as before, on account of the sins of the king and the people, of those who see, namely of the prophets; but they shall receive visions opened by the Lord; the ears, namely of the subjects, shall hearken, fulfilling the precepts of the Lord through the prophets; the heart of the foolish, who before erred after idols; of the stammerers, the prophets, who before spoke obscurely and in riddles. Wisdom 10: wisdom opened the mouth of the dumb, and makes the tongues of infants eloquent. And also as to the liberty consequently obtained, namely from tyrants: he who is foolish shall not be called, namely Sennacherib, to whom before they used to pay tribute, as is clear in 4 Kings 18. Ezech. 24: I will deliver them out of the hand of the king of the Assyrians.

Second, he carries out the manner of the liberation, for the fool: and first he pursues the affliction; second, the liberation, until it be poured forth. Concerning the first he does two things. First he describes the enemy persecuting; second, the persecution, O women. Concerning the first, three things. First, the wickedness of the king himself, as to the blasphemy of his mouth, the fool, namely Sennacherib, foolish words of blasphemy: below, ch. 37. Prov. 15: the mouth of fools bubbles out folly. As to the duplicity of his heart, his heart will work, promising the people a good land, fraudulently toward the Lord, saying that he had come at his command: below, ch. 36. Prov. 12: the thoughts of the just are counsels. As to the cruelty of his deed, empty, despoiling them of the things by which they ought to have been nourished, against that word of Prov. 25: if your enemy is hungry, feed him. Second, the malice of his princes, deceitful, namely of Sennacherib, vessels, that is, his messengers and princes. Prov. 29: the prince who gladly hears words of lying has all his ministers wicked. And the execution of the malice: for he himself, thoughts, namely Rabshakeh, of whom below ch. 36, shall contrive, that is, shall compose. Cinnus: a kind of drink compounded from diverse sorts: the poor Jew. Ps. 49: your mouth has abounded with malice, and your tongue contrived deceits. Third, the prudence of Hezekiah as he reigned. The prince, because he commanded that no one should answer him. Above, ch. 1: I will restore your princes as they were before.

O women. Here he describes the persecution inflicted, as to three things. First, as to the loss of the fruits, rousing their attention, women, who can easily weep, wealthy ones, who have matter for weeping from the loss of goods. Or women, that is, you weak Jews. Ps. 48: who trust in their own strength, and glory in the multitude of their riches. And he sets down the determination of the time, after days, some, and one — year, Ps. 21: for tribulation is near, and there is none to help. And he sets down the loss of the fruits: finished, destroyed, the gathering, of the fruits, shall not come into your houses from the fields. Jer. 48: the joy of the vintage is taken away. Second, as to the devastation of the fields, declaring the lamentation, be astonished. Baruch 4: I have put off the robe of peace. Above, ch. 22: and the Lord called in that day to weeping. And he foretells the loss, upon the ground. Above, ch. 5: briers and thorns shall come up on it. Third, as to the desolation of the cities and the houses, setting down that very desolation: how much more, namely must be wept, of the exulting city, namely Jerusalem, whose lower part was given over to the Assyrians. Above, ch. 22: a populous city, an exulting city. And the magnitude of the desolation as to the houses, because they were reduced to perpetual darkness, as happens in ruined buildings. And darkness. Job 12: they shall grope in darkness and not in light. And as to the fields, the joy of wild asses, who dwell in the great solitudes. Jer. 2: a wild ass accustomed to the wilderness.

Until it be poured forth. Here he pursues the liberation: and first he sets down the consolation of the Jews; second, the destruction of the enemies, but the hail; third, the congratulation of the prophet, blessed are they who sow. Concerning the first, three things (he sets down). First, the divine consolation: this I say, they will come to pass while Sennacherib is laying waste the land: until the spirit, the divine consolation. Ezech. 37: you shall know that I am the Lord, because I will put the spirit into you and you shall live. Second, the manner and order of the consolation, as to the fertility of the land, and the desert shall be; that is, your land, formerly deserted, will be as fertile as Carmel, whose fertility will be reckoned sterility in comparison with your land. Above, ch. 29, the same is found. As to the observance of justice, and it shall dwell. Above, ch. 1: Zion in judgment. And as to the tranquility of peace, and the work shall be, that is, the effect, silence, because without the tumult of contentions and wars. Above, ch. 26: Lord, you will give us peace. Third, he sets down the delightful enjoyment of the divine consolation, and he shall sit. Prov. 1: but he who hears me shall rest without terror, and shall enjoy abundance. The hail, namely of tribulation, in the descent of the forest; that is, they will come down from the Lord upon your enemies. The city. Nineveh. Above, ch. 26: you shall bring low the lofty city.

Blessed are they who sow. Here the congratulation of the prophet is shown. Upon the waters, that is, upon the fertile places from the abundance of waters. The foot of the ox and the ass, not together, because this is forbidden. Deut. 22: you shall not plough with an ox and an ass. Ps. 127: because you shall eat the labors of your hands, you are blessed, and it shall be well with you. Note, on that word, the work of justice shall be peace, that the peace of the saints in their homeland will be beautiful: first, because it will not be false. Wis. 15. Second, because it will not be interrupted. Above, ch. 9: and of peace there shall be no end. Third, because it will be full. Ps. 147: he has placed peace as your borders. Likewise note that three things make the future peace desirable. First, the firmness of the divine power. Ps. 124: they who trust in the Lord are like mount Sion; he shall not be moved forever who dwells in Jerusalem. Second, the purity of one's own conscience. Prov. 3: you shall walk confidently in your way, and your foot shall not stumble. Third, the removal of hostile wickedness. John 16: have confidence, I have overcome the world. Likewise note, on that word, blessed are they who sow upon the waters, that the teaching of the Lord is water: first, because it abounds. Ecclesiasticus 24: I, wisdom, have poured out rivers. Second, because it refreshes. Prov. 25: cold water to a thirsty soul. Third, because it makes fruitful. Below, ch. 55: as the rain comes down from heaven, and does not return there again, but soaks the earth, and makes it bring forth; so shall the word be that shall go forth from my mouth. Fourth, because it carries swiftly. John 4: it shall become in him a fountain of water springing up into life everlasting. Fifth, because it conforms itself to each. Prov. 5: divide your waters in the streets.