Commentary on Isaiah (Super Isaiam)

The just man perishes. Here he shows the difference between those who obey the divine counsels and those who do not obey, as regards the escaping of dangers: and first he sets out the difference; second he gives the confirmation of each part, "but he who has trust."

Concerning the first he does two things. First he promises the just rest from dangers; second he takes away from the wicked the hope of escape, "but draw near, you." Concerning the first he does two things. First he sets down the tribulation of the just, because they are put to death without any regard for them: "they are gathered" — from the present life; and "from their own land," "captives," as if they were not just; "from the face of malice," that is, from the presence of evils. Habakkuk 1: "why do you look upon those who despise?" — or "from the face of malice," that is, lest they be changed into malice. Wisdom 4: "he was taken away, lest malice should change his heart." Second he promises them rest: "peace shall come in his chamber"; that is, he will be secure in his own house, or in the quiet of his own heart. Job 5: "you shall know that your dwelling has peace."

But draw near, you. Here he takes away from the unjust the hope of escape: and first he accuses their guilt; second he takes away confidence of escape, "but I will declare." Concerning the first he does two things. First he accuses the perversity of their sin; second, their obstinacy in sin, "in the multitude." Concerning the first he does two things. First he accuses in them blasphemy, setting down the custom of sin, inasmuch as in this they imitate their fathers: "sons of the sorceress," who, against my precept, was intent on divinations; "of the adulteress," inasmuch as, having forsaken me, she clung to idols. Hosea 2: "judge your mother, judge." He also sets down the kind of sin: "over whom have you made sport?" As if he were to say: over God, blaspheming him. Above, 37: "whom have you reproached."

Second he accuses in them idolatry: and first he sets down the custom: "is it not" — above, 1: "woe to the sinful nation, a wicked people, wicked sons." Second he sets down the kind of sin, "who take comfort." Now he aggravates in them the sin of idolatry from three things. First from the diversity of places; second from the violation of the divine covenant, "because near me"; third from the greed for sinning, "you have loved a bed."

Now the diversity of places in which they sacrificed is shown in three ways. First as to pleasant places; second as to high places, "upon a mountain"; third as to familiar places, "and behind the door." Concerning the first he does four things. First he describes the pleasantness of the places, either from the shade of trees, for "you take comfort": Jeremiah 2: "under every leafy tree you prostrated yourself, harlot"; or from the abundance of waters: "sacrificing little ones," that is, your children. Ezekiel 16: "you took your sons and your daughters whom you bore to me, and sacrificed them to be devoured." Psalm 105: "they poured out blood." Second, the delight in the sin: "in the parts of the torrent, a portion" — as if to say: you accounted this your lot. Wisdom 2: "let us everywhere leave tokens of our joy: for this is our portion." Third, the offering of sacrifice: "and to them you poured out a libation" — as to liquid things; "a sacrifice" — as to dry things. Above, 1: "be confounded by your idols." Fourth, the just indignation of God: "shall not" — Jeremiah 5: "shall I not visit for these things? says the Lord."

Upon a mountain. Here he sets down the high places, in which they sacrificed. "Bed": he speaks by way of likeness to a harlot, who prostitutes herself to her lovers. 4 Kings 17: "they made for themselves statues." And behind the door. Here he designates the familiar places, because they placed idols near the entrance of their houses, so as to hold them in great remembrance. Ezekiel 8: "he brought me in a vision."

Because near me. Here he aggravates the sin from the violation of the divine covenant, by which she had been joined to God as it were a bride; and he speaks under the likeness of an adulteress, who widens her bed, so that beside her husband she may receive an adulterer, and makes a pact with him for a union, her husband having been dismissed; by which is signified that she worshipped idols in the temple. Ezekiel 16: "you have become like an adulterous woman, who brings in strangers instead of her husband."

You have loved. Here he aggravates the sin from the eagerness for sinning: and first as to the proneness to sin, "with open hand," that is, without any hindrance. Jeremiah 3: "she has gotten a harlot's forehead, she would not blush." Ezekiel 16: "and yet you were not satisfied thereby." Second, as to the eagerness to please, because she adorned herself: "and you adorned yourself," that is, setting forth my incense for their worship. Proverbs 7: "you have sprinkled your bed with incense." Third, as to the eagerness of inviting: "you sent messengers," because she even gathered together various idols from distant lands; and thus "even unto Hell," that is, even unto the depth of sins. Ezekiel 23: "she doted upon them."

In the multitude. Here he shows their obstinacy in sins. First, because they were not called back by the toil of sin, "in the multitude," that is, in the manifold worship of idols. Wisdom 5: "we have wearied ourselves in the way of iniquity and destruction." Second, because they were not called back by temporal prosperity. "The life of the hand," that is, you had at hand whence you might live; and therefore you did not ask of me, but, anxious for your riches, you feared idols, forgetful of me. Job 21: "they spend their days in wealth, and in a moment go down to hell." Third, because you were not called back by divine expectation: "and you are not of me" — keeping silence, dissembling, awaiting you unto mercy. Wisdom 11: "dissembling sins for the sake of repentance." Above, 42: "I have held my peace, I have always been silent."

But I will declare your justice — which you do, or which you ought to receive: "works," idols. "Gathered together," from diverse nations. Deuteronomy 32: "let them arise, and help you, and protect you in your need."

But he. Here he confirms the difference: and first as to the just; second as to the unjust: "but the wicked." Now he confirms the escape of the good from dangers by three things. First from the divine gentleness, promising escape as to the restoration of their homeland. Those who trust in idols, their works shall not profit them. But he — the land of promise. Psalm 36: "but the meek shall inherit the earth." And as to the clearing of the way: "and I will say" — namely to the princes of the Medes: "make a way," by freeing them; "prepare a path," by giving license to return to their homeland; "turn aside," so that you not hinder us; "take away," so that neither may others. Jeremiah 50: "take away the stones out of the way." Psalm 21: "but you dwell in the holy place, the praise of Israel." And as to the divine loving-kindness: "and with the contrite." Psalm 50: "a contrite and humbled heart God will not despise."

Second he assigns the reason, promising remission from the purging of guilt: "for not forever." Psalm 102: "he will not always be angry, nor will he threaten forever." And he subjoins the reason, setting down that justice had been fulfilled in punishing, "because of iniquity." "I hid," so that I would not help. "He went astray," like a sheep without a shepherd. Job 22: "because of your many sins, and your infinite iniquities." Promising mercy in saving: "I have seen his ways," with the eye of mercy; "to them," as to the princes; "to those who mourn," as to the people; or "to them," as to the Jews, or as to the strangers joined to them; or as to the land and its inhabitants. Psalm 102: "who forgives all your iniquities, who heals all your infirmities." Third he confirms it from the foretelling of the prophets: "I have created" — restoring them as it were from nothing; "of the lips" — of the prophets who foretold these things; "who are far off" — those who are scattered in captivity. Ephesians 2: "and coming, he preached peace to those who are near, and to those who are far off."

But the wicked. Here he confirms what he had said about the wicked by a certain likeness: and first he sets it down. "Raging," that is, always in tumult; "they overflow" — unto the shore where they make mud, and are trodden underfoot. Job 41: "he will make it boil." And he concludes his proposition: "there is no peace," namely so that they might be saved. Above, 48, the same.

Note, on that word, "the just man perishes, and there is none who considers it," that in the Passion of Christ a man ought to consider, first, love, so as to love in return. Song of Songs 8: "set me as a seal upon your heart." Second, bitterness, so as to have compassion. Lamentations 3: "remember my poverty and transgression, and the wormwood and the gall." Third, fortitude, so as to suffer bravely. Hebrews 12: "consider him who for your sake endured such opposition from sinners against himself, that you not grow weary, fainting in your minds." Fourth, benefit, so as to give thanks. Song of Songs 7: "I will go up into the palm tree, and I will take hold of its fruit."