Commentary on Isaiah (Super Isaiam)

I will sing to my beloved. Here he charges, thirdly, the sin of the two tribes, which they committed in the abuse of things, under a certain metaphor; and it is divided into two parts. In the first the metaphor is set down; in the second it is explained: for the vineyard. Concerning the first he does two things. First he sets down the title, saying, I will sing, that is, I will pronounce it loudly and openly: below, 40: lift up your voice with strength: to my beloved, that is, to the people of the Jews, a song of my cousin, that is, of the son of my paternal uncle, of his vineyard, that is, of what he did concerning his vineyard.

For sometimes the prophets take likenesses for their prophecies from the very deeds that occurred, as is clear in Jer. 32, concerning the sale of a field. Behold, Hanameel the son of Shallum your cousin comes to you saying: buy for yourself my field which is in Anathoth, for it belongs to you, etc. Thus it could also happen, according to the letter, that some cousin of his composed a similar song about his own vineyard.

Or otherwise: I will sing a song to my beloved, namely to God, that is, in his own person, to his vineyard. Or otherwise: to my beloved, namely God, a song of my cousin, that is, concerning my cousin, namely the people of the Jews, because we descend from the same parents, of his vineyard, that is, the cousin who is the vineyard of the beloved God. Or mystically, my cousin, of Christ, who is of the same people as I, of his vineyard, that is, of him who complains concerning his vineyard, the synagogue, which brought him bitter fruits in the passion.

And note, that a song properly belongs to exultation. Hence here it is improperly called a song, since it is one of grief. Such a song David sang concerning the death of Saul. 2 Kings 1: your renowned ones, O Israel, are slain upon your mountains. How are the mighty of Israel fallen? (...). Mountains of Gilboa, let neither dew nor rain come. Ezek. 32: sing a mournful song.

Second, at, the vineyard was made, he sets down the song itself, which contains the metaphor: in which three things are set down. First, the recitation of the cause; second, the interrogation for judgment, at, now therefore, inhabitants; third, the pronouncing of the sentence, at, now I will show. Concerning the first he sets down two things. First, on the part of the complainant, the diligence of cultivation; second, on the part of the vineyard, the wickedness of the fruit, at, and I waited that it should make grapes.

Now the diligence of cultivation is shown from three things: in the preparation of the place, in the choice of the branches, and in the costly building. The preparation of the place is first described in three ways. First, as to the fatness of the place: hence he says: a vineyard, concerning which Ps. 79: you transferred a vineyard out of Egypt, you cast out the nations, and planted it: was made for my beloved, that is, for God by way of acquisition, or by God, on a horn, that is, in a high place, in which is noted the mountainous character of the land for the establishing of a good vineyard, on account of this: that it is looked upon by the sun, a son of oil, that is, so fat that it would suffice for an abundance of oil. For it is a property of Hebrew speech that anyone is said to be the son of that thing in which he abounds, just as it is said in 1 Kings 26: as the Lord lives, that you are sons of death. And in this is designated the goodness of the land which was given to the Jews; concerning which Ezek. 20: I lifted up my hand for them, that I might lead them out of the land of Egypt into a land which I had provided for them, flowing with milk and honey, which is excellent among all lands.

Second, the diligence of preparation is set down as to the fortification of the place: hence he says, he hedged it about. Hosea 2: I will hedge your way with thorns: in which is signified the guardianship of angels and of good men. Third, as to the clearing: he gathered out the stones from it, that is, he diligently collected them out of it. Ps. 79: you cast out the nations, and planted it.

As to the choice of the branches it is said: and he planted it a chosen vine, that is, from chosen branches: hence another translation has, the vine Soreth, which is the noblest kind of vine, in which is signified the goodness of the fathers. Jer. 2: I planted you a chosen vine, wholly a true seed.

As to the cost of the building, which pertains to defense, he says: he built a tower in the midst of it; in which royal dignity is shown. Ezek. 16: you became exceedingly beautiful, and you advanced to a kingdom. Song of Songs 4: the tower of David is built with bulwarks. Or the temple, according to others. The use of the tower is for the preservation of the fruit, and for looking out to keep watch. As to the gathering of the fruit he says: a wine-press. Prov. 3: your barns shall be filled with abundance, and your presses shall overflow with wine; in which is noted the altar of holocausts, on account of the shedding of blood.

And I waited that it should make. Here is set down the wickedness of the fruit: hence he says: and I waited, according to the order of benefits, that it should make grapes, the fruit of good works, and it made labruscae, that is, wild grapes, so called from this, because they grow on the edges of the roads, namely the hedges: in which the bitterness of vices is noted. Jer. 2: how have you turned for me into a corrupt foreign vine? Micah 7: he who is best among them is like a briar; and he who is upright, like a thorn from a hedge.

Now therefore, inhabitants. Here is set down the interrogation of judgment: and concerning this he does two things. First he calls upon the judges, saying: therefore, because I have done what I ought, now, my case having been heard, judge between me and my vineyard. Hosea 2: judge your mother, judge her: for she is not my wife, and I am not her husband. A similar judgment was sought from David concerning himself as if concerning another, 2 Kings 12, over the sin committed by him, namely concerning adultery and the murder of Uriah the Hittite.

Second he seeks judgment; and he seeks two things. First, whether he sinned out of negligence; hence he says: what more, beyond what has been said above, ought I to have done? Micah 6: my people, what have I done to you, or in what have I troubled you? Answer me. Second, whether he sinned in the cultivation of the vineyard out of excessive care: hence he says: or perhaps I seem to have done more than was due, in that I expected, by cultivating it well, that it should make grapes, and it made labruscae? As if to say: in this I seem rather to have been excessive, in that I applied so much cultivation to my vineyard. Below, 26: Lord, you have been indulgent to the nation, you have been indulgent to the nation. Have you been glorified? And 48: I called you a transgressor from the womb, for my name's sake. Jer. 11: at the sound of speech, a great fire was kindled in her, and her thickets were burned.

The vineyard of carnal concupiscence, Deut. 32: of the vineyard of the Sodomites, etc.; the wine of wrath, Deut. 32: the gall of dragons, an incurable poison; of lust, Apoc. 18: of the wine of her fornication, etc.; of foolish gladness, 3 Esdras 3: it turns every mind to security; of the faithful soul, Song of Songs 2: our vineyard has flourished; the wine of penitence, Luke 10: pouring in oil and wine; of bodily cleanness, Zech. 9: and wine bringing forth virgins; of spiritual gladness, Ps.: wine gladdens the heart of man; of the Church militant, Song of Songs, last chapter: which has peoples; the wine of sacred washing, Num. 15: and wine for the drink-offerings; of fruitful preaching, Ps.: from the fruit of the grain; of devout confession, Song of Songs 7: your throat; of the heavenly homeland, 3 Kings 21, concerning Naboth; the wine of divine enjoyment, Song of Songs 8: I have eaten the honeycomb with the honey; of interior fullness, Esther 1: wine also, as befits royal magnificence; of the congratulation of the saints, Song of Songs, last chapter: I will give you a cup of spiced wine.

And now I will show you. Here the sentence is pronounced: and first he arouses attention or a hearing, saying: now, since you do not wish to pronounce the sentence, I will show you what I will do to my vineyard. Below, 48: I foretold it to you from then, before they came I declared it to you; lest perhaps you should say: my idols have done this, and my graven and molten images have commanded these things which you have heard.

Second he pronounces the just sentence, that he may take away from the ungrateful the benefit bestowed, when he says, I will take away its hedge. And first he takes away the benefit which pertains to guardianship, which is twofold. That of the angels: and as to this he says, I will take away its hedge, that is, the aid of the angels, by which it was protected against enemies, and it shall be for a spoil, to the nations. Ecclus. 36: where there is no hedge, the possession shall be plundered. There is also the guardianship of prelates; and as to this he says, I will break down its wall, that is, the defenses of the kingdom, concerning which above, 2: and every loftiness of man shall be bowed down: and it shall be for a treading down, that is, made vile. Ps. 79: you have destroyed its wall.

Second he takes away the benefit which pertains to the diligence of cultivation: hence he says: and I will make it a wasteland; that is, I will leave it untilled like a desert. It shall not be pruned, by admonition or by the lash of correction when it sins, and it shall not be dug, so that the occasions of evil might be taken away from them, like weeds; and briars and thorns shall grow up over it, that is, greater and lesser sins: or briars of sins, thorns of tribulations. Below, 7: for briars and thorns shall be in the whole land.

Third he takes away the benefit of fertility, against which he sets the failure of rain: hence he says: and I will command the clouds that they rain not: according to the letter, or the clouds are the preachers. Below, 60: who are these that fly as clouds, and as doves to their windows? Jer. 3: wherefore the drops of rain have been withheld, and there has been no latter rain.

For the vineyard of the Lord of hosts. Here he explains the metaphor: and first as to the vineyard; second as to the cause of the vineyard, at, I waited that it should do judgment. Concerning the first he explains the vineyard, saying, for the vineyard, first, is the house of Israel; either the whole, or as to the ten tribes, which were called Israel after the separation of the kingdom, on account of their multitude. Second, as to the shoot or the branches, the men of Judah, that is, the two tribes in which the worship of God was still observed. Hosea 4: though you play the harlot, Israel, do not at least forsake Judah. Or because from it come the princes. 1 Chron. 5: moreover Judah, who was the strongest among his brothers, from his stock princes sprang.

I waited that it should do judgment. Here he explains the cause of the vineyard, which consists in the fault, and the punishment which follows the fault: hence it is divided into three parts. In the first the fault is set down in general; in the second, fault and punishment together in particular, at, woe to you who join house; in the third, punishment in general, at, in all these things.

He charges the fault in general as to the prelates, whose task it is to do judgment, in this that he says: I waited, according to the order of benefits, that it should do judgment, judging justly; and behold iniquity, as it were an inequality of judgment. Eccles. 3: I saw under the sun, in the place of judgment, impiety, and in the place of judgment, iniquity. Second, as to the subjects, whose task it is to hold to the justice prescribed for them by the prelates: and justice, which is by comparison to the precepts of the law; and behold a cry, the tumult of those quarreling, or the complaint of the poor. Below, 22: what ails you too, that you also have gone up onto the rooftops, full of clamor, a crowded city, an exultant city.

Woe to you who join house to house. Here he sets down their fault in the abuse of things in particular, pursuing it part by part. And it is divided into two parts. In the first he charges them as to the fault itself; in the second as to their persistence in sinning, at, woe to you who draw. Concerning the first he does two things. First he charges them as to the abuse of possessions, which comes about through avarice; in the second as to the abuse of foods, which comes about through gluttony, at, woe to you who rise up.

Concerning the first, three things are set down. First the excessive multiplication of possessions is charged: hence he says: woe to you who join house to house, and couple field to field, even to the limit of the place; as far as to the public road. Hosea 5: the princes of Judah have become like those who remove the boundary upon them. Jer. 22: woe to him who builds his house in injustice, and his upper rooms not in judgment. He will oppress his friend without cause, and will not repay him his wages. Who says: I will build myself a wide house, and spacious upper rooms. Micah 2: and they coveted fields, and took them violently, and seized houses, and oppressed a man and his house, a man and his inheritance.

Second is set down the appeal of the judge: shall you dwell in the midst of the land? Which is wide and spacious, and given to many for a possession. Gen. 1: increase, and multiply, and fill the earth.

Third the threat of punishment is set down: and concerning this two things are set down. First the authority or power of the one who punishes: hence he says: these words are in my ears, of the Lord of hosts, who is able to punish: which I shall tell you, are still sounding in my ears, my inward ears; in which the certainty of the words is noted. Below, 50: he wakens my ear in the morning, that I may hear as a master. The Lord God has opened my ear: and I do not contradict.

Second the severity of the punishment is set down, at, unless the houses. And first, as to the solitude of the houses, he says, unless the houses shall be deserted, as to guardianship, and without an inhabitant, as to the solitude of the houses; as if to say: my wrath shall not rest. And it is an aposiopesis, which is a breaking-off of speech. And he sets down those things in which the riches of houses consist: namely in number: and as to this he says, many: in beauty: and as to this he says, beautiful: in size, great. Zeph. 1: and their strength shall be for a spoil, and their houses for a desert.

Second, as to the barrenness of the vineyards, he says: ten jugera of vineyard (a jugerum has 120 feet in length) shall make one small flask. Another text has: a bath, which is of the same capacity in liquids, as an ephah in dry things. Third, as to the loss of seed: and thirty modii shall make three, because you shall gather less than you sowed. Haggai 2: when you came to a heap of twenty modii, and there were ten. Others have a cor, or an ephah, which is a tenth part of a cor. Ezek. 45: the ephah and the bath shall be equal, and shall be of one measure, so that the bath may hold the tenth part of a cor, and the ephah the tenth part of a cor.

Woe to you who rise up early in the morning to drunkenness. Here he charges them with their fault as regards the abuse of food: and first he charges the fault; second he threatens the punishment, at the words, therefore, captive. Concerning the first he does two things. First he charges gluttony as regards its species, second as regards its effect, at the words, and you do not regard the work of the Lord. Now the species of gluttony are five, which are contained in this verse: too hastily, sumptuously, too much, ardently, studiously.

He says therefore first: woe to you who rise up early in the morning — as regards too hastily. Ecclesiastes 10: Woe to thee, O land, whose king is a child, and whose princes eat in the morning. Proverbs 23: When shall I awake, and find wine again? As regards ardently he says, to be pursued. As regards too much he says, even until evening. Proverbs 23: To whom is woe? To whom is a father's woe? To whom are quarrels? To whom are pits? To whom are wounds without cause? To whom is the gouging out of eyes? Is it not to those who tarry long over wine, and who apply themselves to draining the cups? That you may be inflamed with wine — unto luxury, and unto all vices. As regards studiously he says, harp and wine — sought after studiously, because with great zeal they prepare for themselves delight in foods. As regards sumptuously he says, in their feasts, in which great preparations are made and choice foods. Amos 6: you who eat the lamb from the flock, and the calves from the midst of the herd; who sing to the sound of the psaltery: as David they thought they had instruments of song, drinking wine in bowls, and anointed with the best ointment.

Now the effect is thoughtlessness: and as regards this he says: and you do not regard the work of the Lord, which you ought to do; nor the works, which he himself has done. Proverbs 20: Wine is a luxurious thing, and drunkenness is riotous.

Therefore, captive. Here he sets down the corresponding punishment; and first as regards the affection of the will: hence he says, therefore — as their knowledge is made captive through drunkenness, so shall they themselves be made captive. Hosea 4: My people has fallen silent, because it had not knowledge. But it seems that ignorance does not merit punishment, because it excuses fault. And it must be said that ignorance can denote merely a negation of knowledge; and thus it merits neither punishment nor pardon, as the ignorance of geometry in country-folk. It can also denote a privation of knowledge, such that it leaves behind the aptitude that was due in the subject; and thus it is clear that not to know those things which one is able and bound to know is culpable.

Second, he sets down the punishment against the species of gluttony; and thus he sets down hunger and thirst, which correspond to that which is too hastily as regards its cause: because hunger is caused by the fact that someone delays too long in taking food; as if he were to say: you ate too quickly, but you delayed so much that you shall hunger. Again it corresponds to that species which is ardently as regards its own kind: for hunger is a desire for food: hence he says, and the nobles. And he sets down thirst against the multitude of the common people, who are accustomed to quench thirst at least with water; but against the nobles, who abounded in provisions, and were at times burdened with thirst, he sets down hunger. Lamentations 4: It was better for those slain by the sword than for those killed by hunger.

Second, against the other species which is too much, he sets down the insatiability of those who take captive, in the captivity — hence he says: therefore Hell has enlarged, that is, death or the Devil, its soul, as regards its desire, opened its mouth, as regards its effect. And he speaks after a human manner, because Hell does not have a soul. Proverbs 27: Hell and destruction are never filled. Or Hell is said to mean Nebuchadnezzar. Habakkuk 2: Hell has enlarged its soul, and it is like death, and is not satisfied.

Third, as regards the studious preparation of food, which arises from a certain haughtiness, he sets down the punishment of humiliation, at the words, and they shall go down. And he shows that they are to be humbled in three respects. First as regards captivity: hence he says, they shall go down, as though humbled, to it, namely to the Hell of captivity, its strong ones, as regards the powerful, and its exalted ones, as regards the rich and those eminent in other goods, in which they take pride, and its glorious ones, as regards the noble and famous. Jeremiah 39: and the king of Babylon killed all the nobles of Judah. He also put out the eyes of Zedekiah, and bound him in fetters, that he might be led into Babylon. And further in the same: and the remnant of the people who remained in the city, and the deserters who had fled over to him, and the rest of the common people who remained, Nebuzaradan the captain of the soldiers carried away to Babylon.

Second, as regards the abasement of the captives: and man shall be bowed down, existing in captivity, as regards the exalted, and man shall be humbled, as regards the powerful, and the eyes of the lofty, as regards the glorious. Deuteronomy 28: among those nations also you shall not rest; neither shall there be rest for the sole of your foot.

Third, as regards the exaltation of God who punishes. And he shall be exalted: he who before was despised shall appear on high, in just judgment, and God, holy in himself, shall be sanctified, that is, shall appear holy. Above, chapter 2: and the Lord alone shall be exalted in that day.

Fourth, against the species which is sumptuously, he sets down the devouring of goods by enemies: and lambs shall feed, that is, shall be eaten by your enemies according to their own order, because the better ones first — as regards the animals; and as regards the produce of the earth, the deserts, that is your fields deserted by you, into fruitfulness, that is, the strangers made more fruitful. Deuteronomy 28: The Lord shall bring you, and your king whom you shall set over you, into a nation which you do not know, you and your fathers. Further in the same: the stranger who dwells with you in the land shall rise above you, and shall be higher. Mystically, the lambs, that is the saints, shall feed — they shall be refreshed with the doctrine of God the Father according to their order, that is, their capacity; the strangers are the Gentiles; and the deserts, left by the Jews, namely the sacred Scriptures, turned into fruitfulness, of spiritual understanding.

Woe to you who draw. Here he charges the obstinacy of sinning: and first he charges the fault, second he threatens the punishment, at the words, because of this, as. Concerning the first he does two things. First he charges in general; second he explains in particular, at, who say. He says therefore first: woe to you who draw, that is, drag out iniquity with the cords of vanity, that is, with vain occasions, by which man is drawn to sins, while through increase the fault is prolonged. Proverbs 5: his own iniquities catch the wicked man, and he is bound fast with the cords of his own sins. And this is said as regards common sins; but as regards grave sins he adds: and sin as the cord of a cart, that is, by which a cart is bound and drawn, which is a greater thing. And he designates the gravity of sin by the cart. Below, chapter 58: loose the bonds of wickedness, undo the bundles that weigh down.

Who say. Here he shows these vanities in particular, from which they were drawing sin upon themselves; and this in three respects. First as regards contempt of the judge; second as regards the excusing of sin, at the words, woe to you who say; third as regards presumption in sinning, at the words, woe to you who are wise. And here is the threefold cord, which is broken with difficulty: Ecclesiasticus 4.

They despised the threat of the judge on account of two things: namely on account of the delay of the sentence: hence he says, let it hasten, and let the work of captivity, which you threaten, come quickly. Ecclesiastes 8: for because sentence is not pronounced quickly against evildoers, the sons of men commit evils without any fear. Second, on account of the removedness of the judge: hence he says, let it draw near: as if he were to say: he is in heaven, and cannot see; so let it become near. Ezekiel 9: for they said: the Lord has forsaken the earth, and the Lord does not see.

Note, upon that phrase, and sin as the cord of a cart, that sin is called, first, a cord; and this because it draws, first, toward the example of sin. Proverbs 7: immediately he follows her, like an ox led to the sacrifice, and he does not know that the fool is being drawn to bonds. Second, toward the habit of sinning. Jeremiah 2: a wild ass accustomed to the wilderness, in the desire of his soul drew in the wind of his love. Third, toward the ruin of eternal death. Proverbs 24: deliver those who are being led to death, and do not cease to free those who are drawn to destruction.

Second, sin is called vanity; and this because, first, it fails from the imitation of divine truth. Wisdom 13: all men are vain, in whom there is not the knowledge of God. Second, it fails from the attainment of the hoped-for end. Ecclesiastes 2: but to the sinner he has given affliction and superfluous care, that he may add and gather, and hand it over to him who has pleased God. But this too is vanity, and a vain anxiety of mind. Third, it fails from the long duration of time. Ecclesiasticus 17: the son of man is not immortal, and they were pleased in the vanity of malice. Wisdom 5: all those things have passed away like a shadow, and like a messenger running ahead.

Third, sin is called a bond; and this because, first, it binds the intellect, lest it see. Wisdom 17: for since the wicked were persuaded that they could dominate the holy nation, they, fettered with the chains of darkness and of a long night, shut up under roofs, were pleasing to everlasting providence. And while they think themselves hidden in their dark sins, they have been scattered by the dark veil of forgetfulness. Second, it binds the hand, lest it do good. Third, the feet, lest they advance. Concerning these two, Matthew 22: bind his feet and hands, and cast him into outer darkness.

Fourth, sin is called a cart; and this because, first, it oppresses with the burden of servitude. Jeremiah 16: and there you shall serve strange gods day and night, who will not give you rest. Second, with fear of heart. Wisdom 17: for since wickedness is cowardly, it has been given over to the condemnation of all. Third, with the unquiet of conscience. Below, chapter 57: but the heart of the wicked is like a raging sea, which cannot rest.

Woe to you who call evil good. Here is set down the vanity as to the excusing of sin; and first as to the effect, evil for good: Micah 7: they call the evil of their own hands good; second as to the understanding, light for darkness, truth for error: John 3: men loved darkness more than light; third as to the affection, bitter into sweet, esteeming the life of sin sweet. Wisdom 14: and it was not enough for them to have erred concerning the knowledge of God, but living in a great war of ignorance, they call so many and so great evils peace.

Woe to you who are wise. Here is set down the third vanity as to the presumption of sinning, which concerns three things. First, the wisdom of the heart, both in speculative matters, who are wise: Proverbs 3: be not wise in your own estimation: and in practical matters, prudent. Romans 12: do not be prudent in your own estimation. Second, as to the power of the body for sinning: who are mighty to drink: they boast that they can drink much, and become drunk, on account of the custom of the land in which mixed wine is drunk. Below, 41: let the islands be silent toward me, and let the nations change strength. Proverbs 2: they rejoice when they have done evil, and exult in most wicked things. Third, as to authority, who justify — that is, you say that you are of such great authority that at your own pleasure you can justify the impious, so that whatever pleases you may have the force of law: below, 10: woe to those who make unjust laws, and who, writing, have written injustices. Proverbs 17: and he who justifies the impious, and he who condemns the just. Micah 3: and if anyone has not put something into their mouth, they sanctify war against him.

Because of this, as it devours. Here he threatens punishment. And first he sets down the punishment of consumption under the metaphor of fire. Because of this, that you draw iniquity, setting for yourselves a root in sins. As the flame of fire burns up the stubble which it touches, and the heat of the flame burns that which is distant: for persecution kills those it takes captive, and afflicts others: Deuteronomy 32: without, the sword shall lay them waste, and within, dread: so their root shall be as ashes, as to those things in which they trusted — whether fathers or kinsmen — and their offshoot, the sons, shall go up as dust; in which is noted the strength arising from those causes. Malachi, last chapter: and all the proud, and all who do wickedness, shall be stubble, and it will set them ablaze.

Second, he sets down the process and order of the punishment; and first he sets down the cause of the punishment, and especially as to the first vanity, whence he says: for they have cast away the law, despising it in heart, and have blasphemed the holy word of Israel, mocking with the mouth. Jeremiah 32: they have not obeyed your voice, and have not walked in your law. Second, the anger of the one who punishes; therefore he was angry: he speaks after the manner in which the process of anger occurs in men. Psalm 105: the Lord was angry with fury. Third, the infliction of the punishment: and he stretched out his hand, of power to strike, which, folded, he had held back in sparing. Zephaniah 2: and he shall stretch out his hand over the north, and destroy Assyria, and make the beautiful one a wilderness. Fourth, the effect of the punishment in the destruction of the great ones: the mountains were troubled, that is, the great ones, from fear.

The Gloss says that he speaks hyperbolically. But against this: then the prophet would have exceeded the truth. And it must be said that in some writings, "hyperbolically" is taken for an excess of truth simply, but in sacred Scripture for an excess of truth according to the opinion of men; as if he were to say: the trouble will be beyond what could be believed. Or otherwise, hyperbole is a certain trope, and in figurative expressions one thing is said and another is understood. Hence there is no falsity as to the sense which it intends to convey, just as also in metaphor; as if he were to say: so great will the trouble be, that the mountains, if it were possible, would be troubled. Psalm 45: the mountains were troubled, etc. And as to the vileness of bodies, they became carcasses. Jeremiah 8: they shall not be gathered nor buried; they shall be as dung upon the face of the earth. The same, 16: they shall die of grievous deaths, and shall not be lamented, and shall not be buried; they shall be as dung upon the face of the earth.

In all this the fury has not turned away. Here he sets down the common and final punishment, as regards the captivity by the Romans; and concerning this three things are set down. First, the preparation of the army; second, the disposition of the army, at the place, and behold he hastens; third, the infliction of the punishment, at the place, and he will hold the prey.

Concerning the first, three things are set down. First, the indignation of the one gathering, in all this; as if to say: just as you add sins to sins, so he adds punishments to punishments. Below, 9: a man will not spare his brother, and he will turn to the right hand, and will be hungry; and he will eat on the left hand, and will not be satisfied. Second, the raising of the standard, and he will lift up a sign, that is, a standard. Jer. 4: raise up a sign in Sion, take courage, and do not stand still; for I bring evil from the north, and a great destruction. Third, the summoning of the army, and he will whistle, that is, he will inspire. Below, 7. And it will be in that day, the Lord will whistle for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assur; and they will come, and all will rest in the torrents of the valleys. And so that it may terrify the more, he sets down the foreignness of the nation, both as to worship, among the nations, so that they might not revere your holy things; and as to language, from afar, lest they be won over by words; and as to customs, from the ends of the earth, lest they be bound in league with them.

Behold he hastens. Here the disposition of the army is set down: and first he shows them ready for coming; second, armed for fighting, his arrows; third, cruel for punishing, his roaring. Concerning the first, two things are set down. First, their swiftness: behold — for certainly — swift. Thren. 4: our persecutors were swifter than the eagles of heaven. Habac. 1: for his horsemen will come from afar; they will fly like an eagle hastening to eat. Jer. 4: behold, he will come up like a cloud, and his chariots like a tempest; his horses are swifter than eagles. Second, the cause of the swiftness according to the removal of a threefold impediment: the first, which could occur from weakness of nature; against which he says: and there is none feeble, who would have to remain behind, nor weary among them, who would have to come late. Below, 40: but they who hope in the Lord will renew their strength; they will take up wings like eagles; they will run, and not grow weary; they will walk, and not faint. Second, against that which could arise from the will. He says: he will not slumber, through sloth, namely so that he would go sluggishly, nor will he sleep, so that he would not come to himself. Prov. 19: sloth casts one into sleep, and a dissolute soul will be hungry. Third, he removes the impediment arising from the necessity of things: nor will the girdle be loosed. And he sets down those things by which travelers are usually hindered from their journey: as if to say: all things will endure more than usual. Deut. 29: I led you forty years through the desert; your garments were not worn out, nor were the shoes of your feet consumed by age.

His arrows are sharp. Here he shows them to be armed for fighting: and first as to the goodness of their weapons; and he sets down those things which in those lands are most customary. Sharp arrows, in which the goodness of the arrows is noted; bows bent, in which is the preparation of arms, lest they be hindered in preparing. Psal. 119: the sharp arrows of the mighty. Second, he sets down the conveyances: the hooves of his horses like flint, which is not broken easily, and his wheels like the rush of a tempest, making a great sound on account of their multitude and swiftness. Jer. 4: behold, he will come up like a cloud, and his chariots like a tempest.

His roaring. Here he shows them to be cruel for punishing: and first as to fierceness, roaring. Oseae 11: they will walk after the Lord, he will roar like a lion; for he himself will roar, and the sons of the sea will be afraid. Second, as to rapacity: he will roar like the whelps of lions. Ps. 103: the whelps of lions roaring that they may seize. Third, as to cruelty, and he will gnash, which belongs to the boar. Ps. 34: they have gnashed upon me with their teeth. Ps. 79: the boar out of the wood has laid them waste, and a lone wild beast has devoured it.

And he will hold. Here the infliction of the punishment is set down, and finally the despair of those punished, at the place, we will look. Concerning the first he sets down three things. First he threatens the seizure: he will hold the prey; as if to say: he will seize you like prey. Nahum 2: the lion has taken enough for his whelps, and has killed for his lionesses, and has filled his dens with prey, and his lair with spoil. Second, the anxious detention: and he will hold fast, lest you go out through their carelessness; and there will be none to deliver, through their powerlessness. Threnorum 1: the Lord has given me into a hand, from which I will not be able to rise. Third, the rigid domination, and he will make a sound, with threats and terrors. Jer. 6: behold, a people will come from the land of the north, and a great nation will rise up from the ends of the earth; it will seize the arrow and the shield; it is cruel, and will not have mercy; its voice will sound like the sea.

We will look toward the land. Here he sets down their despair: and first as to help from the earth: we will look toward the land, on every side, and behold darkness, because all were pursuing them; second, as to help from heaven: and the light, of the divine hope, has been darkened in its gloom. Jer. 4: I looked upon the earth, and behold it was empty and nothing; and the heavens, and there was no light in them. And the prophet numbers himself among them through compassion.