Commentary on Isaiah (Super Isaiam)

"Hear me, you who follow." Here he excludes the second impediment to liberation, which might be believed to arise from the very oppression and humiliation of the Jews. And it is divided into three parts. In the first, the impediment of dejection arising from their small number is excluded; in the second, from the power of those oppressing them, "hear me"; in the third, from the severity of their punishments, "I am." Concerning the first, three things. First he arouses attention, positing their fitness: "you who follow," by good works, "and you who seek," with right intention. Psalm 33: "the rich have wanted and suffered hunger; but they that seek the Lord shall not be diminished of any good." Second, he excludes the fear of their small number. Third, he sets forth the firmness of the promise, "lift up to heaven." Concerning the second, three things. First he sets forth an example: "look unto the rock," namely Abraham, on account of his old age, "hewn out," as it were violently, not according to the course of nature; "the pit," namely Sarah, to whom the things of women had ceased to happen. Genesis 18, Romans 4: "he did not consider his own body, when it was now dead." In which it is shown that God is powerful to make fruitful. "For I called one." Genesis 12. Ezekiel 33: "he was one, etc." And he concludes with the benefit of divine consolation, "he will comfort," as to the rebuilding of cities, "all the ruins." Ezekiel 14: "be comforted concerning the evil that I have brought upon Jerusalem, in all things." As to the cultivation of the fields, "and he will make the desert," that is, your land, which before was desert. Jeremiah 31: "their soul shall be"; and as to the joy of men, "gladness." Above 30: "a canticle shall be to you." Third, (he sets forth) the manner of its execution. "Attend to me." And first he sets forth the divine intention: "the law," the command of Cyrus concerning the liberation of the people; "judgment," promulgated from the justice of the Lord; "unto the light," consolation. Above 9: "to those dwelling in the region of the shadow of death, light has arisen for them." Second, he sets forth the nearness of the judgment: "the just one is near," namely Cyrus, or Christ. "He has gone forth," already in my foreknowledge. Above 46: "I have brought justice near." Third, he sets forth the usefulness of the judgment: "the arms," the mighty, "mine," by my power, Cyrus and Darius. "The islands," the various nations, will hope in me, seeing the liberation of the people. Above 42: "he shall set judgment in the earth."

"Lift up to heaven." Here he shows the firmness of the divine promise by comparison to the changeableness of creatures. Hence first he sets forth the changeableness of creation: "they shall melt away," as to shape, and as to substance. 1 Corinthians 7. And the same must be said of the others. Psalm 101: "in the beginning, O Lord, you founded the earth, and the heavens are the works of your hands." Second, the firmness of the divine promise: "salvation," which I promise, or because this shall never be lacking from me, that I be ready to save and do justice. Luke 21: "heaven and earth shall pass away, but my words shall not pass away."

"Hear me." Here he excludes the impediment that could be feared from oppression, as it pertains to the power of those oppressing: and concerning this he does two things. First, the Lord's encouragement is set forth; second, the prophet's pleading, "arise." Concerning the first, four things. First he arouses attention: "you who know the just," that is, the justice which I have revealed to you in my judgments. Psalm 147: "he has not done in like manner to every nation, and his judgments he has not made manifest to them." "In the heart," in knowledge. Proverbs 4: "let them not depart from your eyes, keep them in the midst of your heart." Second, he excludes fear: "fear not"; "of men," who hold you in contempt, glorying in their own power. Proverbs 21: "I am a worm, and no man; the reproach of men, and the outcast of the people." Third, he shows their fragility: "for as a garment," Job 13: "who like a garment that is eaten by the moth." Fourth, the firmness of the divine help: "but salvation," above 45: "Israel shall be saved in the Lord." Note, concerning that word, "he will make her desert as delights," that the saints have a twofold delight. The first, of glory, which consist first in the full vision of God. Job 22: "then you shall abound with delights in the Almighty." Second, in perfect love. Third, in abundant refreshment. Fourth, in eminent authority. The second, of grace, which consist first in the perception of divine light. Psalm 138: "night is my illumination in my delights." Second, in the purpose or the solicitude for good work. Ecclesiastes 5: "I shall not remember the days." Third, in the adornment of the virtues. Canticle 7: "how beautiful you are, and how comely, in delights." Fourth, in quiet of heart. Below 58: "you shall be called a delicate sabbath."

"Arise." Here is set forth the prophet's pleading to God, as if to say: I would not contend that the enemies of the people be confounded or consumed otherwise than by divine strength. Hence first the prophet's petition is set forth; second, the Lord's response, "I, I." Concerning the first, two things. First he sets forth his petition, in which he invokes the arm of the divine power: "and the arm of the Lord," that is, the power of God, "arise," as it were from sleep. Psalm 43: "arise, why do you sleep, O Lord"; "put on," like a soldier the weapons of war, to fight against our enemies. Psalm 92: "the Lord has put on strength, and has girded himself with power." Job 40: "if you have an arm like God." He also alleges a sign of divine strength in the slaying of Pharaoh: "was it not you who struck the proud one," the dragon, Pharaoh, concerning whom Ezekiel 29: "great dragon, etc."; and in the division of the sea: "was it not, etc.," Job 26: "by his strength, etc." Second, he announces to the people the granting of his petition; "now," as it was in the departure from Egypt, they who were redeemed, from the captivity of Babylon: Baruch 4: "for the Lord will bring them back, etc."

"I, I." Here is set forth the Lord's response, speaking to the people: and first he promises consolation, "I will comfort." 2 Corinthians 1: "blessed be God, and the Father of our Lord," and below, "and the God of all consolation, who comforts us in all our tribulation." Second, he excludes fear of the enemies, setting forth their fragility. "Who are you?" As it were grass. Above 40: "all flesh is grass, and all its glory as the flower of the field." And the power of God protecting: "and you have forgotten," Deuteronomy 32: "you have forsaken the God who begot you, and have forgotten the Lord your creator?" And the insult of the enemy: "where is," of the one afflicting, Nebuchadnezzar or Sennacherib. Job 20: "if your pride ascend up to heaven," (Obadiah) "from there I will bring you down." Third, he shows the order of the consolation: "he will come quickly," namely Cyrus, "to open" the prison, to the captives — he will not kill you, as the other kings of the Chaldeans did — "nor will the bread fail" you, of his sustenance. Above 33: "bread was given to him." Above 42: "I have given you for a covenant of my people."

"But I." Here he excludes the impediment that could be supposed from their dejection, as far as it pertains to the greatness of the punishments: and first he sets forth the power of God comforting: "I am he who stirred up the sea," sending various tribulations against sinners. Psalm 10: "let them know that the Lord is just, and has loved justice." Second, the authority granted to the prophet: "I have put words," O Isaiah. "The heavens," that is, the greater ones of the people, whom you preach as to be planted; "the earth," the lesser ones; or, you plant them, by your teachings. Third, he promises liberation from punishments, "lift yourself up": and concerning this he does two things. First he shows the past affliction; second he promises liberation. ("Therefore") concerning the first, three things. First he shows the fullness of the punishment: "to the very dregs," as if to the utmost of the punishments endured: "of stupor," that is, of death. Psalm 74: "the cup in the hand of the Lord, full of pure wine mixed." Second, he excludes every human remedy: namely, of defense: "there is none to sustain"; of liberation, "there is none to take hold"; of compassion, two things: in goods, "devastation," whose effect is famine; in persons, "destruction," whose extreme is the sword that kills. Jeremiah 15: "he who is for the sword, to the sword." And of consolation: "who shall comfort?" Lamentations 1: "there is none to comfort him among all his dear ones." Ecclesiastes 4: "I saw calumnies, etc." Third, he shows the reason for this: "your sons," cast out, from their own land, into captivity; "of the ways," resting in the way, when they were being led into captivity: "like the orix" — orix, genitive oricis, an unclean animal, a water mouse, or an animal that sleeps a great deal, namely the lira, or a certain bird found in Africa; or orix, genitive origis, a clean animal like a roe deer, concerning which Deuteronomy 14. According to the Septuagint: "beta," which is a certain herb that quickly fails from the heat of the sun, or the most worthless kind of vegetable. Nahum 3: "her little ones were dashed, etc."

"Therefore." Here he promises liberation: and concerning this he does two things. First, their liberation: "be inebriated," and not with wine, but with the bitterness of punishments. Lamentations 3: "he has filled me with bitterness, he has inebriated me with wormwood." "Who fought," in the departure from Egypt, Exodus 14: "for the Lord will fight for you." Second, the punishment of the enemies: "and I will put it." "They have said to your soul," "bow down," under our power, treating you so basely, like mud that is trampled underfoot. Psalm 93: "they have humbled your people, O Lord, and afflicted your inheritance." Jeremiah 49: "behold, to them belonged no judgment, etc."