Commentary on Isaiah (Super Isaiam)

Woe to you who plunder. In this part he begins to foretell the destruction of the enemies: and first the destruction; second the effect of the destruction, chapter 35: "it shall rejoice." The first is divided into two. In the first he foretells the destruction of the principal enemies, namely the Assyrians; in the second, of others aiding them, chapter 34: "draw near." Concerning the first, two things. First he foretells the destruction of the Assyrians; in the second, of the ungrateful Jews: "they are loosed." Concerning the first, two things. First he foretells the destruction of the Assyrians; second he invites all to the consideration of so great a deed, "hear." Concerning the first he does two things. First he foretells the punishment which he received from God; second, that which he himself inflicted on others, "behold, those who see." Concerning the first he does three things. First he threatens the Assyrians with destruction, setting forth a question, "is it not," and an answer, "when you have finished, wearied"; as if to say, affected with weariness from many victories. Matthew 7: "with what measure you shall have measured, it shall be measured to you again." Apocalypse 13: "he who kills with the sword." Second, in the person of the people he asks of God the confirmation of the threat, "Lord, have mercy." Ecclesiasticus 36: "glorify your hand, and stretch forth your arm." Psalm 59: "give us, Lord, help from tribulation." Third, he sets forth the fulfillment of the petition: first setting forth the destruction of the Assyrians as to the dispersal of the army: "at the voice of the angel," killing many, "the peoples," the Assyrians, who remained. Above, 31: "and his princes shall be afraid, fleeing." As to the seizing of the spoils, "and shall be gathered," by the Jews, "yours," O Assyrians. Above, 10: "they shall rejoice before you as those who rejoice when the prey is taken." Second, the fruit of the destruction, namely the glory of God, "he is magnified." Psalm 56: "your truth is magnified even to the clouds," and the grace of men in the rectitude of act, "he has filled," namely the Lord, "with judgment," which is the execution of justice. "Faith," which is the foundation of justice. Above, 1: "Sion in judgment," Hosea 2: "I will espouse you to me in justice and in faith." As to the perfection of the intellect: "the riches of salvation," "wisdom," in divine things, "knowledge," in human things. Proverbs 3: "wisdom is more precious." As to the ordering of the affections, "fear," Ecclesiasticus 1: the fear of the Lord blots out sin. Note on that word, "the riches of salvation," that we have riches first in God. Colossians 2: "in him are hidden all the treasures of wisdom and knowledge of God." Second, in himself, Proverbs 3: "wisdom is more precious." Third, in the company of the saints. Above, 13: "a man shall be more precious than gold."

Behold, those who see shall cry out. Here he sets forth the punishment which he inflicted on others: and first he describes the punishment inflicted by him as to the disturbance of men: "those who see," the greatness of the army; "outside," those who dwell in the suburbs; "the angels of peace," the envoys of Hezekiah to Rabsaces. Below, 36. Jeremiah 8: "behold the voice of the cry of the daughter of my people from a far country." As to the desolation of the roads, "wasted." Lamentations 1: "the ways of Sion mourn, because there is none that comes to the solemn feast." As to the breaking of covenants, "the covenant is made void," namely by which Sennacherib had assured Hezekiah. And therefore "he has cast off," as if despising their friendship, "he has not regarded," out of the pride of his heart. Job 39: "he swallows up the ground, and does not regard it when the trumpet sounds the alarm." As to the destruction of the regions, "it has mourned, and languished." And he sets down especially the fertile regions. Above, 24, the same. Second he sets forth the divine resistance to his endeavors, "now I will arise": and concerning this he sets forth three things. On the part of God resisting, the purpose: "now," namely after so many evils which he did, "I will arise," against him. Psalm 11: "because of the misery of the needy and the groans of the poor, now I will arise, says the Lord." Second he sets forth the frustrated counsel of the Assyrians, "you shall conceive," that is, you shall think that others will burn; "you shall bring forth stubble," that is, this shall follow, that you yourselves shall be burned; "your spirit," that is, indignation, "shall devour," namely the flesh beneath the hide. Psalm 7: "he has opened a pit and dug it, and has fallen into the ditch which he made." Third he sets forth the manner of the resistance, or of the punishment: "and the peoples shall be," "ashes": because, according to the letter, their bodies were reduced to ashes; "thorns," that is, the Assyrians, because they used to lacerate others. Malachi, last chapter: "you shall tread down the wicked, when they shall be ashes under the sole of their feet."

Hear. Here he invites to the consideration of so great a deed: and first to consider the greatness of the divine power that delivers; second to consider the fitness of those delivered, namely that they be fit to be so delivered by the Lord, there, "who among you"; third to consider the dignity of the delivered city, "look upon Sion." Concerning the first, two things. First he invites to the consideration of his power, "hear." Below, 49: "hear, O islands, and attend, you peoples, from afar." Second he shows the sign of his power, "the sinners are broken," namely the Assyrians. Above, 29: "I will break them," etc.

Who shall be able. Here he invites to consider the fitness of him who dwells with God, that he may always be protected unharmed by him: and first he inquires after the fit one; second he excludes the unworthy, "where is the learned man." Concerning the first he does three things. First he sets forth the question, "with the devouring fire?" namely God, so that he not be devoured by him, as the Assyrians were. Deuteronomy 4: "your God is a consuming fire." Second he shows the fitness, removing three things to which the Jews were prone: namely avarice, as to things unjustly taken away, "from calumny," and as to things ungenerously received, "and shakes off." Second, as to cruelty in homicides, "who stops"; third, as to lust, "and shuts his eyes." "This one on high," namely with God, Psalm 14: "who shall dwell in the tabernacle," etc. Third he shows the usefulness of this dwelling as to four things. And first as to a secure height — which nevertheless is contrary to the usual character of heights — "fortresses," Job 39: "he abides among the rocks." Second as to a full satiety, "bread." Genesis 49: "Asher, fat bread." Third as to the vision of God, "the king," that is, God. Canticle 3: "go forth, daughters of Sion, and see the king." Fourth as to holy affection, namely contempt of earthly things: "his eyes"; "from afar," as if far beneath himself, namely indignation. And as to submission to the divine: "your heart"; "fear," filial fear. Ecclesiasticus 1: "the fear of the Lord shall delight the heart." And these things can be explained as to those who dwell with God in the Church present, or even in the Church triumphant. Or otherwise: "the land," namely of the living. Psalm 26: "I believe to see the good things of the Lord in the land of the living." "From afar," as if far above the dignity of nature, or the fitness of many, now in hope, in the future in reality; and thus it agrees with the third. Note on that word, "your spirit as fire," that God is called fire: first, purging. Matthew 3: "he will baptize you with the Holy Spirit and fire." Second, inflaming. Luke 12: "I have come to cast fire on the earth." Third, condemning. Deuteronomy 32: "a fire is kindled in my wrath, and shall burn even to the depths of hell." Also on that word, "this one shall dwell on high," note that the saints dwell with God, first through purity of action. Psalm 100: "my eyes are upon the faithful of the earth, that they may sit with me." Second, through the clinging of love. John 14: "if anyone loves me, he will keep my word." Third, through the eminence of contemplation. Philippians 3: "our conversation is in heaven." Fourth, through the glory of enjoyment. Psalm 83: "blessed are they who dwell in your house, Lord."

Where is the learned man? Here he excludes the unworthy, as to those who seemed especially worthy. And first those eminent in wisdom: "where is the learned man," one instructed in philosophy; "the words of the law," one instructed in divine things; "the teacher," instructing others in the learning of both, 1 Corinthians 1: "where is the wise? where is the scribe? where is the learned?" Second, those eminent in eloquence, but not in wisdom, "a people of lofty speech." Jeremiah 5: "behold I will bring upon you a nation whose language you shall not know."

Look upon. Here he leads to consider the dignity of the delivered city: and first as to the abundance of good things, setting forth four things that are in the heavenly or militant Church: namely the gladness of hearts, "the city of solemnity." Above, 30: "as the voice of a sanctified solemnity," and "gladness of heart." The abundance of things, "your eyes shall see." Above, 32: "my people shall sit in the beauty of peace, in the tabernacles of confidence, in wealthy rest." The grace of immovability, "the tabernacle"; "the stakes": he speaks according to the likeness of a tabernacle which is fastened with stakes and cords, which are loosed when it must be moved. Daniel 7: "his power is an everlasting power, which shall not be taken away"; and of this he assigns the reason, that only the Lord is able to move it, and others shall not be able to. Psalm 47: "great is the Lord, and greatly to be praised." The abundance of waters, "the place of rivers," that is, of divine admonitions; "streams," the diverse manners of participation. Psalm 45: "the rush of the river makes glad the city of God." This, however, the Jews wholly refer, in a fabulous manner, to a golden Jerusalem. Second, as to immunity from evils, "it shall not pass." The past for the future. "Of the rowers," of any enemies whatsoever, who at some time were accustomed to harass the land of promise by sea. "A trireme," a ship having three rows of oars. And he assigns the cause: "for the Lord is judge," judging against adversaries. Zechariah 9: "behold your king comes to you, meek."

Loosed. Here he foretells the destruction of the ungrateful Jews, first brought about by the Romans: and he sets forth three things. First, the powerlessness to resist: "loosed," that is, made ready, "your cords," that you might defend yourself against the Romans. He speaks according to the likeness of a ship which is made ready to go. "The mast," the mast of the ship, namely the temple, in which precious vessels and hangings are known to have been. Lamentations 1: "the Lord has given me into a hand from which I shall not be able to flee." Second, the plundering of the spoils by the enemies, "then shall be divided," by the Romans. "The lame"; as if to say: none shall be so powerless among them that he would not seize your prey. Joel 3: "let the weak say, I am strong." Third, the remission of sins to the enemies, "the people," namely the Roman people, "justified" by comparison with the wickedness of the Jews. Ezekiel 16: "you have justified." Or he speaks against the Edomites, who will not be able to prevail against the Jews, but rather will be despoiled by them in the time of the Maccabees; and to the people of the Jews their iniquity will be remitted. Below, 40: "her wickedness is accomplished."