Commentary on Isaiah (Super Isaiam)

Come down, sit, etc. Here he foretells the casting down of the kingdom of Babylon; and concerning this he does three things. First he threatens the punishment of the casting down; second he shows the fault, "I was angry," etc.; third he removes confidence of escape, "Stand with enchanters," etc. Concerning the first, three things. First he foretells their casting down as to the glory which they lost: "come down," from the height of your power; "sit," as one vile and abject; "virgin," because not laid waste before; or on account of the tenderness of her delights. "Throne," royal dignity; "soft," etc., as queens are wont to be. Esther, at the end: "because of the tenderness of her own body," etc., as if to say: you shall no longer be queen. Luke 1: "He has put down the mighty," etc.; above, 23: "The Lord has purposed to strip away," etc. Second, as to the ignominy which she incurs: "take the millstone," which was the work of maidservants — as if to say: you shall be a maidservant; or it signifies intercourse, as in Judges 16 concerning Samson: "uncover your shame," that is, the shameful members, either for the lust of the enemies, or "crossing the rivers with your feet." Hosea 4: "their glory into shame," etc.; and he shows the author of this ignominy: "I will take vengeance," although you are powerful. "Redeemer," the voice of the people freed from her servitude. Above, 35: "The Lord will bring vengeance," etc. Third, as to the shame of confusion: "sit," as one who blushes does not dare to speak, nor appear before men. 1 Kings 2: "the wicked shall be silent in darkness," etc.

"I was angry," etc. Here he sets down their fault, which is the cause of such punishment; and he sets down three faults. First, the cruelty of dominion toward the Jews, setting down the power granted: "I was angry," because of their sins, having power to punish them; "I have defiled," I permitted it to be defiled by you; "inheritance," the people of Israel. Above, 19: "Israel my inheritance." Jeremiah 12: "I have forsaken my house," etc.; and he sets down the abuse of power: "you did not set," etc. "Upon the old man," who ought to be pitied even by enemies. Lamentations 4: "the faces of old men," etc. Second, the elations of heart: "and you said," setting down the proud thought: "forever"; Apocalypse 18: "she says in her heart: I sit a queen," etc.; setting down also the folly of the proud, because they did not think ahead to the future: "you did not set these things," which would come upon you. Ecclesiasticus 11: "in the day of good things," etc.; 7: "in all your works," etc.; and he sets down the frustration of hope. "And now hear." "Widow," through the loss of the king; "barrenness," that is, the loss of the people, who was born in me — suddenly, unexpectedly. Above, 30: "suddenly, while it is not hoped for," etc.; Hosea 9: "Give them, O Lord," etc. Third, the multitude of sorceries: "all." And he sets down three things. First, the sorceries to which she attends: "of sorceries"; because arts of this kind abounded there. Deuteronomy 18: "Let there not be among you one who consults diviners," etc. Second, the error which she incurs from these — namely, immunity from punishment on the part of those who denied divine providence, and confidence, so that you might sin securely. There is no God who sees me, sinning, that he might punish. Job 24: "the eye of the adulterer," etc.; and the eternity of power, from the diviners, who promised this. "Your wisdom," as to those who concerned themselves with divine matters; "your knowledge," as to those who concerned themselves with human matters. Jeremiah 10: "Every man has become foolish," etc. Third, he sets down the punishment which she merited from this: "there shall come upon you, of which the rising": he speaks after the manner of astrologers, who teach that the risings of kingdoms are to be considered according to the risings of the planets. 1 Thessalonians 5: "For when they shall say, peace and security," etc.

"Stand with enchanters," etc. Here he excludes confidence of escape; and concerning this, two things. First he excludes hope in the wise, excluding their help, as to the sorcerers: "stand with enchanters," "from youth": from the time she was founded, she was full of magic arts. Above, 8: "when they said to you: seek," etc. And as to the astrologers: "let them stand," against the enemies, if they can; for she abounded also in these arts. Jeremiah 10: "Be not... of the signs of heaven," etc.; and he threatens the wise also with burning: "behold, they have become" — those wise men, with you. "They are not coals" by which they might be warmed, but by which the whole city might be burned; or because the city was burned in a time of cold, so that they might be punished by cold and fire together. Or: there are no coals of divine wisdom in you. Ecclesiasticus 21: "gathered tow," etc. Second, he excludes hope in the merchants: "merchants," in whom also she abounded; or magicians, who sold themselves lies in place of truth. Above, 13: "each one to his own people," etc.