Commentary on Isaiah (Super Isaiam)

And it came to pass in the days of Achaz, son of Ioatham. Here is set forth the threat against the enemies of the two tribes; and it is divided into two. In the first is set forth the threat against the persecutors of the people; in the second, against the despisers of the prophets, a prophecy, chapter 28: woe to the crown of pride. The first is divided into two. In the first he threatens the casting down of the enemies; in the second he sets forth the exultation of thanksgiving, chapter 25: O Lord, you are my God. The first is divided into two. In the first, of individual enemies in particular; in the second, of all in general, chapter 24: behold the Lord will lay waste. The first is divided into three: in the first, against enemies persecuting bodily; in the second, against enemies furnishing power, chapter 17: the burden of Damascus; in the third, against enemies who deal wrongfully in property, chapter 21: the burden of the desert of the sea. The first is divided into two: in the first, against persecutors of the same nation; in the second, against foreigners, chapter 10: woe to those who make unjust laws. The first is divided into two. In the first he threatens their frustration, through the deliverance of the two tribes; in the second, their destruction, chapter 8: and the Lord said to me. The first part, which is contained in this chapter, is divided into three. In the first the imminent danger is described; in the second the benefit of deliverance is promised, and the Lord said to Isaiah; in the third the sign of deliverance is conferred, there, and he added.

Now for the clarification of the first part it must be known that Achaz was impious and an idolater, as is read in 4 Kings 16, and 2 Paralipomenon 27. And therefore the Lord delivered him into the hand of the king of Syria and of Samaria, who first came against him, and besieging Jerusalem, at length overcoming him, took a great part of his army and the commander of his army. Again, emboldened by that victory, they came in order to deprive him entirely of his kingdom, and to put another in his place; and in this second coming Isaiah consoles him.

Three things, then, are set forth in the first part. First is described the gathering of the enemies: hence he says: and it came to pass in the days of Achaz. Now he traces the genealogy back to Ozias, because perhaps at the striking of Ozias, by which he was struck with leprosy by the Lord, 2 Paralipomenon 26 — who nevertheless had been just — they took the boldness to invade, as though despising divine help. He went up. This is said on account of the position of the land, because Judea is in the mountains. Phacee, who killed Phaceia king of Israel, whose commander of the army he had been, and reigned in his place: and they could not, on the first occasion, although they overcame the king in the field. Or he speaks by anticipation, with regard to the second ascent.

Second he sets forth the announcement: and they told, his scouts, the house of David, that is, the royal house, saying: Syria has rested upon Ephraim, that is, the king of Syria with the king of the ten tribes, which are called Ephraim, on account of the first king, who had been of Ephraim: 3 Kings 13. Or on account of dignity they are joined in friendship who nevertheless had previously been enemies, as is read in the last and second-to-last chapters of 3 Kings: and he says, Syria upon Ephraim, so that the primacy in the kingdom of Syria might be noted, because it was the stronger.

Third is set forth the effect of the announcement, namely the disturbance of the king and of his people. And his people's heart was moved, or his heart, namely the king's. Ecclesiasticus 22: so also the fearful heart in the thought of a fool. Proverbs 21: and dread to them that work iniquity. Matthew 2: but Herod the king, hearing this, was troubled, and all Jerusalem with him.

And the Lord said to Isaiah. Here the deliverance is promised: and first the manner of the promise is set forth; second, the promise itself, and you shall say to him. Now the manner is set forth, first as to the person announcing: the Lord said to Isaiah, inwardly inspiring, or speaking through a subject creature: go forth to meet Achaz, who perhaps, on account of fear of the enemies, had gone out to prepare himself to resist. Second as to the witness: and he who is left, Jasub, with you; the other brother, namely Rapsace, born of a more noble mother, fleeing to the king of the Assyrians, because he was not well received by Achaz; concerning whom below, chapter 36. Deuteronomy 19: in the mouth of two or three every word shall stand. Third as to the place, at the end. For the clarification of this it must be known that, because Jerusalem is in the mountains, it does not abound in flowing waters, and therefore they had waters collected in pools, either from rains, or from distant springs by aqueducts. Now there were three pools in Jerusalem. One which was for the use of the priests and the sacrifices, which is called the Probatic Pool, concerning which John 5; the second was lower in the city, which was kept clean for the common use of the city. The third was outside the city, which had unclean water, in which the fullers washed wool, and it was for uses of this kind; and from that pool the whole field is called the fuller's field. And thus what is said in the letter is clear.

And you shall say to him. Here he sets forth the promise: and first he sets forth the encouragement; second, the reason for the encouragement, from the two tails; third, the condemnation of the unbelieving, there, if you will not believe. Now he encourages by forbidding the sign of fear: see that you be silent; that is, take care lest you betray outwardly the fear of your heart. Below, chapter 30: in silence and in hope shall be your strength. The same, chapter 32: and the work of justice shall be peace, and the cultivation of justice, silence and security for ever. And he also shows the passing of fear: do not fear, future evils, and let not your heart be afraid, on account of the memory of the evils which you have suffered. Below, chapter 43: do not fear, for I am with you; from the east I will bring forth your seed, and from the west I will gather you.

From the two tails. Here he sets forth the reason for the encouragement: and first he shows the vanity of those proposing, who propose great things, who nevertheless can endure little or nothing. Two tails, because in them the kingdom is at an end. For Rasin was killed by Teglathphalasar, 4 Kings 16, and his people led into captivity; but Phacee was subjugated, and afterward killed by an enemy, who was afterward captured by king Salmanasar, and the ten tribes taken captive: 4 Kings 17. Of the smoking: for then they are near to extinction. And let us stir him up, as one resting in sleep, and let us tear away, let us draw into our power. Son of Tabeel: literally a certain man, or the idol of our god. Tabeel, good God. Second, as to the frustration of their purpose: thus says the Lord, who is able to do all things: this shall not be, because it will not be brought to effect, and it shall not stand, because they will not long endure in such a purpose, greater evils rushing in upon them. Below, chapter 8: take counsel, and it shall be defeated; speak a word, and it shall not come to pass: for God is with us. Third, as to the destruction of the enemies: and first as to the Assyrians: but the head of Syria; as if he were to say: but meanwhile, and before they are destroyed, the head of Syria is Damascus, as though: the Damascenes and their king will be content with their own borders. And yet sixty-five years, because they will be taken captive. These years ought not to be computed from the time of this prophecy, but from the time when Ozias was struck with leprosy, because then they took up boldness, in the twenty-sixth year of his reign. And from then his son Joathan reigned, while his father was still living, 27 years, and afterward 16, and afterward Achaz 16, and afterward Ezechias, in whose sixth year the people were taken captive: 4 Kings 18. And all these gathered together are 65 years. And the head of Ephraim, as above.

If you will not believe. Here he sets forth the condemnation of the unbelieving. If you will not believe, namely the promises of the Lord, you also shall not remain in your land, but shall be taken captive. Habakkuk 2: behold, he who is unbelieving, his soul shall not be right in himself. And he says this because, 4 Kings 16, Achaz, not believing the prophecy, called upon the help of Teglathphalasar king of the Assyrians, to help him: who came at his request, and destroyed Damascus and killed the king; and although he had given him gifts, nevertheless it profited him nothing, as is said in 2 Paralipomenon 28.

And he continued to speak to Achaz. Here the sign of liberation is set forth: and first the choice of choosing a sign is granted; second, the sign is conferred so that it may be believed: therefore he will give. Concerning the first, three things are set down. First, the choice of choosing a sign is granted: and the Lord said to Achaz. Because he despised the prophets, he himself spoke in person. Because it seemed harsh that such powerful kings should be destroyed so quickly: ask thee a sign, that you may believe, of the Lord thy God. From this it seems that it is the speech of the prophet; and it must be said that it is the custom of Hebrew speech to use nouns in place of pronouns. Hence, of the Lord thy God, that is, of me. Or it is the word of the Lord by inspiration, and of the prophet by proclamation. Below, 8: Is not the prophet, of his God. Unto the depth of hell, that the earth may be opened, and hell laid open, as in the overthrow of Dathan and Abiron: Numbers 16. Or by hell, the lower elements, as with Moses: locusts and gnats from the earth, Exodus 9: or unto the height above, as Joshua at the standing of the sun: 10: for the Jews seek signs: 1 Corinthians 1. Second, the refusal of what was offered: and he said, I will not ask: either because he trusted in idols, or in the king of the Assyrians, or begrudging the glory of God, or because, set in distress, he feared to offend God. Below, 26: Lord, in distress they have sought thee. Hence he says, I will not tempt: relying on what is said, Deuteronomy 6: thou shalt not tempt the Lord thy God. But he understood badly, because it was lawful for him, by the authority of the Lord, to ask for a sign, as Gideon did with the fleece; Judges 6. Third, the rebuke of the one refusing is set down: and he said, namely Isaiah: therefore, since you are so rebellious, hear ye therefore, O house of David, on account of consent in wickedness, of the king; or because Christ was promised to David, a sign is given, Psalm 131: of the fruit of thy womb I will set upon the seat. Is it a small thing for you, to merit divine wrath, to be troublesome to men, whom you despoil; or to the prophets, whom you do not believe; because through rebellion you are troublesome to my God, not yours, whom you have not obeyed? Jeremiah 23: why is the burden to you? For I will cast you off, saith the Lord.

Therefore. Here the sign is given for believing: and first the sign of liberation is conferred; second, he threatens unbelievers with the punishment of destruction, the Lord shall bring. This sign, however, is concerning the incarnation of Christ. But against this the Jews object in many ways. First, because the Lord was giving a sign of that liberation, to which the incarnation of Christ has no correspondence. To this it must be said that the incarnation of Christ signifies it, by an argument from the greater: for if God will give his own Son for the salvation of the whole world, much more can he save you from these enemies. Romans 8: who spared not his own Son, but delivered him up for us all. Or as a moving cause: for this, as it were, moved the Lord, that many good things should be granted to that people, although unjust, because he had provided that his Son should be incarnate from it. Again they object, because a sign that follows is given for those present; but the incarnation was not accomplished in their times; and so it seems that this is no sign. To this it must be said that the incarnation, although it was not accomplished while those men were present, was nevertheless while the house of David remained: hence he says, hear, O house of David, and not, hear, Achaz. Again they object, because a sign ought to precede the thing signified; but the incarnation was long after that liberation; therefore it was not a sign of it. To this it must be said that a sign sometimes follows the thing signified, as Deuteronomy 18: this shall be the sign: that which that prophet shall have foretold in the name of the Lord, and it shall not come to pass; the Lord hath not spoken this. Sometimes it is simultaneous. 2 Kings 5: when thou shalt hear the sound of one walking in the tops of the pear trees, then shalt thou join battle. Sometimes it precedes, as in Judges 7, concerning Gideon, where a sign was given that he was to conquer by those who had lapped the water with their hands. And it is necessary of necessity that this sign should follow, even according to how they themselves expound it. For if it precedes, then the boy was born only shortly before the death of Phacee, who reigned twenty years, in whose seventeenth year Achaz began to reign, who reigned sixteen years: therefore Achaz reigned thirteen years after his death. And Osee began to reign in the twelfth year of Achaz, in whose ninth year Samaria was captured, which was the sixth year after the death of Achaz: therefore at the captivity of Samaria the boy was at least nineteen years old: therefore it is false what is said below, that the boy did not know how to call father and mother. Again they object that in the Hebrew it is not virgin, but alma, which among them signifies a young girl of marriageable age, as is found in Genesis 24, concerning Rebecca, where we have, a girl exceedingly comely, and they have, alma. And even if bethula were used, which among them signifies a virgin, it would not follow that she conceived while remaining a virgin, because it could be that she who was then a virgin afterward conceived, corrupted by the seed of a man. To this it must be said that it would be no sign if a young girl conceived, or even a virgin who had been corrupted. But the Lord wished to signify something great, when he said: unto the depth of hell, or unto the height above. But among us, alma is rendered rather than young girl, because alma signifies a virgin, according to the origin of the word, and further still, one kept guarded, concerning whom there can be no suspicion of evil. But bethula signifies according to a later usage of speech. But the Jews expound it in two ways. Some, of Hezekiah; some, of the son of Isaiah, whom they pretend was called Manuel. But that the first cannot stand is shown thus: because Hezekiah was twenty-five years old when he began to reign, 2 Kings 18, and Achaz reigned sixteen years, 4 Kings 16; therefore Hezekiah was ten years old when his father began to reign; and thus he is not here promised as one yet to be born. Moreover, how could he not have known how to call father and mother, since Samaria was captured in the sixth year of his reign? Likewise that the second cannot stand is shown, because this would have been no sign at all. And besides, the son of Isaiah was not lord of Judea, whereas it is said below, 8, that the land of Judea belongs to Emmanuel, possessively. And therefore it must be understood of the Son of God.

According to this, then, he does three things. First he promises the sign: therefore, because you do not wish to ask, he himself will give the sign to you, of your liberation. This sign, too, was given to the shepherds, Luke 2: and this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes, et cetera. Second, the sign itself is set down, behold a virgin: and first the miraculous conception is set down: behold a virgin, remaining a virgin, shall conceive, in childbirth shall bring forth a son. Second, the wondrous naming of the one begotten: and first as to his divinity: she shall call, namely the virgin, or thou shalt call, O Judah, in your dangers, his name Emmanuel, which is interpreted, God with us. Matthew 1: thou shalt call his name Emmanuel. And this whole thing has no likeness among other things, because it is new. Jeremiah 31: the Lord hath created a new thing upon the earth: a woman shall compass a man; that is, a perfect man in the very conception, although not according to perfect quantity, as Augustine says upon that word of John 2: forty and six years was it in building, et cetera. And therefore it is above man, because there is nothing new under the sun, Ecclesiastes 1. Hence no other agreement can be had of this prophecy except the history itself. Luke 1: behold thou shalt conceive, and bring forth a son: signified in Ezekiel 44: this gate shall be shut, and shall not be opened; and no man shall pass through it, because the Lord the God of Israel hath entered in by it. Second, as to his humanity: butter and honey shall he eat: literally, manly foods, because from infancy he conducted himself in the manner of others. Wisdom 7: and I being born drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, like all others. Or from part to whole, according to the fourth rule of Tyconius. For by these he understands all human foods. That he may know. Here that is consecutive, because feeding on such things while still a boy, he might know to reprobate the evil, without experience, and to choose the good, without counsel, having perfect knowledge of all things. This the Devil had promised, but did not deliver, Genesis 3: but God gave it freely. Wisdom 7: for he hath given me the true knowledge of the things that are, that I may know the disposition of the whole world, and the virtues of the elements. Or that is causal: that he may know, that is, that he might show himself to know, because through these foods he was brought to the full measure of age, in which he showed himself to know. Augustine: by butter, humanity, because it comes from the nourishment of the earth; by honey, divinity, because it is gathered from the dew of heaven. (Upon that word of Canticles 4: honey and milk.) He had, however, a nature without corruption, like butter without cheese; and he bore consolation without judgment, as it were honey without the sting. Bernard: our boy chose to be newly conceived, because he received the nature of our flesh without corruption. Likewise, as a bee, he brought us honey, not mixing in the sting. For he came not to judge the world, but that the world might be saved by him: John 3. And thus it is also causal. And this is a sign from below on the part of the virgin bringing forth, and from above on the part of God being born. Psalm 84: the Lord will give goodness, and our earth shall yield her fruit. Third, the application of the sign is set down: for before he shall know, that is, before, by being born, he assumes created knowledge. The land, of Samaria and Syria: 4 Kings 16 and 17: the Lord shall bring.

Here he sets down the threat against those not believing the sign: and first he shows the gravity of the punishment; second, the order of the punishment, and it shall come to pass in that day; in the third, the effect of the punishment, and it shall come to pass in that day, a man shall nourish. He shows the gravity, however, from the authority of the one commanding: the Lord shall bring, who is powerful. Exodus 15: the Lord Almighty is his name. From the universality of the punishment: upon thee, through Teglathphalasar, and upon thy people, and upon the house of thy father, as to your descendants, through tyrant sons; from the comparison of what has gone before. Days, so evil; and they are called evil on account of fault. Matthew 6: sufficient for the day is the evil thereof. Ephesians 5: redeeming the time, because the days are evil. On account of punishment: which have not come since the days of the separation: 3 Kings 12: from the power of the one carrying it out: with the king of the Assyrians, Nebuchadnezzar, because the kingdom of the Chaldeans and of the Assyrians was one under him, and had been one from the beginning. For the Assyrians came forth from the Chaldeans: Genesis 10. Jeremiah 25: Nebuchadnezzar my servant.

And it shall come to pass. Here he sets down the manner and order of the punishment: and he sets down three things. First, the summoning of enemies. He shall hiss, that is, he shall inspire, for the fly, that is, for the king of Egypt, who killed Josiah: 4 Kings 23: and he is compared to a fly on account of the uncleanness of idols, and of luxury, which flourishes in Egypt; in the uttermost part of the rivers, because they came even from the farthest parts of Egypt, and for the bee, namely for the Chaldeans and Assyrians, because from the front they had the honey of protection, and from behind the sting of persecution. Above, 5: he shall hiss unto him from the ends of the earth. Second, the multitude of enemies: and they shall come, and shall all rest in the torrents of the valleys: because waters are accustomed to run in valleys, for the convenience of water; in the caves, for fortification; in the thickets, for wood; in all the holes, for the sites of houses. Below, 8: and the stretching out of his wings shall fill the breadth of thy land. Third, captivity: in that day the Lord shall shave with a razor, that is, by means of the king, in these, that is, by means of these, namely the Assyrians. A sharp razor, concerning which Ezekiel 5: take thee a sharp knife that shaveth the hair, and cause it to pass over thy head. The head, the king; the feet, craftsmen; the beard, the soldiers, who are for the adornment of the king: 4 Kings, last; above, 3. Every man of war, judge, and prophet. Or he speaks against the Egyptians, who were helpers. In these, that is, in the Egyptians, hired. Ezekiel 29: and he shall carry off her spoils, and it shall be a reward for his army, and for the work for which he served against her.

And it shall come to pass in that day, he shall nourish. Here he sets down the effect of the punishment, or the sign of destruction. First, in the scarcity of animals: two sheep, a cow, which will be because of the fewness of the animals. Above, 5: and the deserts turned into plenty, strangers shall eat. Second, from the scarcity of provisions: butter and honey, because of the lack of bread. Lamentations 4: they that were fed delicately have died in the streets. Third, from the scarcity of men. First, in the worthlessness of possessions: in the place where there were a thousand vines. Jeremiah 32: buy the field with money, and take witnesses, though the city be given into the hands of the Chaldeans. Proverbs 24: I passed by the field of the slothful man, and by the vineyard of the foolish man; and behold it was all filled with nettles, and thorns had covered the face thereof. In the multitude of robbers: with arrows and bow, namely, when you flee, they shall enter in. Below, 24: fear, and the pit, and the snare, upon thee, and upon the inhabitants of the earth, fourth, in the fear of enemies, because they shall cultivate the mountains, and abandon the plains: and all the mountains. Jeremiah 49: and all her cities shall be desolate. And below, 49: and thou shalt strive to seize the height of the hill.

It should be noted, upon that word, his name shall be called Emmanuel, that is, God with us, that Christ is with us in many ways. First, as a brother, through fellowship of nature. Canticles 8: who shall give thee to me for my brother, sucking the breasts of my mother, that I may find thee without, and kiss thee? Second, as a bridegroom, through the bond of love. John 14: if any one love me, he will keep my word. Third, as a shepherd, through the comfort of interior consolation. Apocalypse 3: behold, I stand at the gate, and knock. If any man shall hear my voice, and open the door, I will come in to him, and will sup with him. Fourth, as savior, through the help of protection. Jeremiah 30: therefore fear thou not, my servant Jacob, saith the Lord, neither be dismayed, Israel, for behold I will save thee from a far country. Fifth, as guide, through the example of his work. Exodus 32: the Lord alone was his leader.

It should be noted, upon that word, behold a virgin, that behold is said on account of a singular excellence: first, because above women, on account of virginity: hence he says, behold a virgin. Second, above virgins, on account of fecundity: hence he says, shall conceive. Third, above all the angels, on account of the dignity of the fruit: hence he says, shall bring forth a son. Hebrews 2: never doth he take hold of the angels, but of the seed of Abraham he taketh hold.