Commentary on Isaiah (Super Isaiam)

Who is this. Here he begins to touch upon the distinguishing of the evil from the good in the attainment of the promised salvation. And it is divided into three parts. In the first he introduces the judge, as it were for discerning; in the second he sets forth a petition to the judge, at "of the mercies"; in the third the judge pronounces the discernment by way of sentence, ch. 65: "they sought me." Concerning the first, two things. In the first a question is raised about the person of the judge; in the second, about the quality of his garment, "why then red?" Concerning the first, two things. First he poses the question; second, the response, "I who speak." Now it should be known that all the saints commonly expound these things concerning Christ. And this question is that of the Angels, who indeed did not fully understand the mysteries of the Incarnation of Christ; and therefore, as though ignorant, they asked, according to what Jerome says. To which Augustine, on Genesis, seems to say the contrary, where he says that the Angels from the beginning of their creation knew all the things that he was going to make, whether he had implanted the seminal reasons of things into things themselves, or had retained them only within himself so that they might come to be, although they were present in things so that they could come to be. And thus it seems that they knew mysteries of this kind. To this the Gloss on Ephesians 3 answers, upon that text: "but to me, of all the saints," etc. And it says that the greater ones knew, but the lesser, whose voice this is, were ignorant. Dionysius, however, seems to say otherwise, ch. 7 of the Celestial Hierarchy; for he holds that this question is that of the highest Angels, who receive illuminations immediately from God. Hence it is answered to them immediately by God: "I who speak"; although they, out of reverence for Christ, asked among themselves, as disciples awaiting the master's response. Although, however, the highest Angels knew mysteries of this kind as to the substance of the deed, yet as to the particular circumstances they did not know perfectly. Hence they are also seen less by the higher perfect intellect, namely the divine, than by the angelic, and so concerning this they sought to be illumined further, that they might understand more perfectly.

They marvel, however, at three things. First, the victorious advent: "who comes" — into heaven; "from Edom" — the world, for it is interpreted "bloody," or "earthly"; "from Bozrah" — hell, previously fortified by the guard of the Demons. Bozrah is sometimes the proper name of a certain city in the land of Moab, sometimes a common name, and it is the same as "a fortified land or city." Hence it is frequently used for the land of Idumea, fortified with mountains; but here it stands for Jerusalem, or for hell. "In garments" — that is, in his bodily members — "stained" — with the blood of the Passion. Above, ch. 34: "behold, it shall come down upon Idumea, and upon the people of my slaughter, unto judgment." Second, they marvel at the comely appearance in him: "this one is comely" — from forma, meaning warm, and so someone is called comely who is stirred on account of warmth; or from forma, meaning shape, and thus he is called comely on account of his figure, that is, the due proportion of his members — "in the robe," the garment of his humanity. 1 Peter 1: "on whom the Angels desire to look." Third, they wonder at his powerful stride: "striding" — into heaven, not by angelic help, but by his own power; a thing until now unheard of. Hebrews 1: "bearing all things by the word of his power."

I. Here he gives the response, and shows himself to be the judge: "who speak justice" — that is, who have the authority to pronounce judgment to the nations, above ch. 42 — the teacher, above ch. 45: "I the Lord, speaking justice" — and the savior; and "a defender," against the Demons, for saving the human race. Exodus 15: "the Lord is my strength and my praise, and he is become my salvation." The same book: "the Lord is as a man of war, Almighty is his name." Note, upon that word "this one is comely," that Christ is comely: first, because he is radiant with the splendor of divinity. Hebrews 1: "since he is the splendor of glory and the figure of his substance." Second, because he is figured by the conformity of the union. Psalm 44: "beautiful in form above the sons of men." Third, because he is distinguished by the different color of virtue. Canticle of Canticles 5: "my beloved is white and ruddy." Fourth, because he is clothed with the honesty of his manner of life. Job 40: "be thou glorious, and clothe thyself with beautiful garments."

"Why then red?" Here he poses the second question, about the garment: and first he poses the question, "why then?" As if he were to say: badges of blood of this kind the just are not accustomed to wear, but the wicked; not saviors, but rather slayers. "As it were of those treading" — for there is a red wine in those regions, which stains after the manner of blood. Zechariah 3: "he was clothed." Second, he gives the response, "the winepress": and first he assigns the reason for the redness; second, he pursues the whole order of the matter, "the day of vengeance." Concerning the first, three things. First he narrates his singular victory: "the winepress" — namely the cross, in which, pressed by the weight of the Passion, "I have trodden" the enemies "alone," suffering and conquering; and "of the nations there is not a man with me" — for help, because with him abandoned all fled. And he says pointedly "man," on account of the Blessed Virgin, in whom faith never failed. Canticle of Canticles 1: "a cluster of Cypress is my beloved to me in the vineyards of Engaddi." Lamentations 1: "he hath trodden the winepress." Second, he touches upon the vengeance on the enemies: "I have trodden them" — the Demons, or the Jews; "fury" — wrath kindled. Psalm 90: "thou shalt walk upon the asp and the basilisk, and thou shalt trample the lion and the dragon." Third, he as it were concludes the cause of the redness: "and the blood is sprinkled" — mine, because going forth from my body; theirs, because granted to their power to be poured out. He speaks according to the likeness of a victor, whose garments are stained with slaughter. Above, ch. 9: "garment mingled with blood." "I have stained" — in their estimation.

"The day of vengeance." Here he pursues the whole order of the matter: and first he sets down the fitness of the time: "of vengeance" — as regards the Demons; "of retribution" — as regards the just, whose reward had until then been delayed. Above, ch. 34: "the day of vengeance of the Lord." Second, he sets forth the necessity of salvation: "I looked about, and there was no helper" — for the human race, who could save it; above, ch. 59: "he saw that there is no man"; or, "there was no helper" — for me, on the cross. Job 19: "my brethren have gone far from me, and my acquaintance have withdrawn from me." Psalm 141: "I looked on my right hand, and beheld, and there was no one that would know me." Ecclesiasticus 51: "they surrounded me on every side." Third, the fulfillment of salvation: "and it saved" — that is, it wrought for me the salvation of the resurrection, or the salvation of the human race; "the arm" — the power. Psalm 97: "his right hand hath wrought salvation for him, and his holy arm." Fourth, the exposition of the vengeance: "and I have trampled the peoples" — the Jews, through the Romans; "I have made drunk" — I have filled with affliction; "their" — of the Jews, and of the Demons. Above, ch. 23: "the Lord of hosts hath touched this." But the whole could be expounded literally, so that the Lord would be introduced metaphorically, as it were coming to destroy the various peoples who were enemies of the Jews, and especially the Idumeans, according to the metaphorical manner that has been maintained. Above, ch. 59: "he put on justice as a breastplate."

"The tender mercies of the Lord." Here the prophet extends a petition to the judge who has come to speak and fulfill justice: and first he inclines him to pity; (second) he extends the petition, ch. 64: "would that thou wouldst rend." The first, into two. In the first he inclines him to pity, recalling the former benefits that have ceased; in the second, the perils that they incurred, "why to err." Concerning the first, two things. First he sets forth his intent: "which he hath rendered" — according to our merits, both in good things and in the evils of punishment; "of good things" — which he gave freely. Ecclesiasticus 51: "I have remembered thy mercy, O Lord." Second, he pursues the proposal: and first he recalls the benefits, as to the escape from perils, recalling the singular election: "and he said" — namely God: "surely" — although they were against me — "not denying" — namely, Abraham. Or "not denying," because at least they hold my faith. Exodus 15: "the Lord is my strength and my praise." And as to the diligent protection: "in all tribulation." "And he was troubled" — through compassion; or "he was not," at once, but delayed even now, that they might, as it were, be corrected; and "the angel of the face" — that is, seeing my face — "saved," as their leader through the desert. Exodus 32: "lead this people." Psalm 90: "he hath given his Angels charge over thee, to keep thee in all thy ways." And as to fatherly love: "in love he redeemed" — from Egypt; "he carried" — in the desert; "he lifted" up — that is, he raised them above others, in the land of promise. Hosea 11: "Israel a child."

Second, he touches on the benefits as to the remission of faults: and first he sets down the fault: "but they afflicted his spirit" — namely of God, or of the holy one, Moses, through various contentions. Psalm 105: "and Moses was vexed because of them, because they exasperated his spirit." Second, he sets down the punishment: "and he was turned" — namely, God. Lamentations 2: "the Lord is become as an enemy." Job 30: "he is changed to be cruel to me." Third, he sets down the indulgence. "And he remembered" — at last, Moses, who prayed for them. Exodus 32: "either forgive them, or blot me out of the book in which thou hast written me." Psalm 104: "he was mindful of his covenant forever, the word which he commanded unto a thousand generations." Note, upon that word, "I have trodden the winepress," that from the winepress of the cross there flowed, first, blood, for redeeming. 1 Peter 1: "you were not redeemed with corruptible things, gold or silver, from your vain manner of life, but with the precious blood of Jesus Christ." Second, water, for cleansing. Psalm 77: "he brought forth water out of the rock." Ezekiel 36: "I will pour upon you clean water." Third, oil, for healing. Job 29: "the rock poured me out rivers of oil." Fourth, honey, for strengthening. Deuteronomy 32: "that he might suck honey out of the rock." Fifth, wine, for comforting. Proverbs 3: "the winepresses shall overflow with wine."

"Where is he that led forth?" Here he laments these same benefits withdrawn from them: and first he laments the lack of benefits: "where is he that led forth?" — Moses, or God, with the shepherds, Miriam and Aaron. Wisdom 10: "she led them forth by the hands." "Where is"? — "his holy Spirit"? — of Moses; which is read of in Numbers 11 — "at the right hand" — favorably. "Who divided" — where is the Spirit? Psalm 135: "who divided the Red Sea into divisions." "And where is he that led forth" — as it were a horse, that is, without hindrance; "going down" — with an unimpeded chariot; "his" — of the people. Wisdom 19: "and in the Red Sea a way without impediment." Proverbs 3: "they shall walk confidently." Judges 6: "where are his wonderful works."

Second, he inclines the affection of the judge: and first he asks for a hearing: "attend from heaven." 3 Kings 8: "thou shalt hear from heaven." Second, he provokes to mercy. "Where is the zeal?" — with which thou hast loved us. Psalm 88: "where are thy ancient mercies, O Lord?" Job 12: "if he withhold the waters." Third, he sets forth the cause for having mercy: "for thou art our father" — Abraham did not know us, even while still living, because we did not yet exist then. Or even now, unwilling to pray for us, because we do not invoke him. Or, according to Augustine, because the dead, even the saints, do not know what is done concerning the living. But this is to be understood as regards the power of human knowledge, not as regards the irradiation of the divine light. Deuteronomy 32: "for he is thy father, who possessed thee, made thee and created thee."

"Why to err?" Here he sets forth the evils that they incurred. And first, as to the evils of fault. "To err" — from the ways, the commandments; "thou hast made" — by permitting, not sending in grace, and not correcting; "thou hast hardened" — thou hast permitted. Romans 9: "he hath mercy on whom he will, and whom he will he hardeneth." Second, he sets forth the evils of punishment: and first he asks for mercy: "return" — from wrath to mercy, "for the sake of the servants," our fathers. Psalm 89: "return, O Lord, how long, and be entreated in favor of thy servants." Lamentations, last chapter: "convert us, O Lord, and we shall be converted; renew our days as from the beginning." Second, he sets forth the misery as regards servitude: "as if nothing" — that is, without resistance. Above, ch. 26: "O Lord our God, lords have possessed us besides thee." As to the profanation of holy things: "and our enemies." 1 Maccabees 2: "the holy things are in the hand." As to the loss of former honor: "we are become" — without king, without temple, as in the beginning — in Egypt, or even before the calling of Abraham. Jeremiah 14: "but thou, O Lord, art among us, and thy holy name is invoked upon us: forsake us not, O Lord."