Commentary on Isaiah (Super Isaiam)

"Oh that you would rend." Here he extends the petition, and first he asks for the presence of the judge; second he asks for mercy, "behold, you are angry." Concerning the first, two things. First he sets forth the petition; second, the fulfillment of the petition, "you came down." Concerning the first, two things. First he asks for the coming of the judge, "you would rend": he speaks figuratively, as to one dwelling above the heavens; or, that you would empty yourself, setting aside majesty, and take on flesh. Ps. 143: bow your heavens, and come down. Second, he sets forth the effect of the coming in insensible creatures, namely in the mountains: "the mountains from your face": as if to say, not enduring your presence, should it please you. Or, "mountains" — the powerful and the proud. Above, 34: the mountains shall melt away. In the waters — the waters would burn, because you are wholly fiery, if you willed it. Sapien. 16: at a certain time water burned beyond the power of fire. Or by "waters," peoples. Apoc. 17: many waters, many peoples. Second, the effect in men: and first in the Gentiles, "from your face." Ps. 64: the nations shall be troubled. According to the letter, they shall be moved. Or it is to be referred to the conversion of the Gentiles after the coming of Christ. Second, in the Jews: "when you shall have done" — "we shall not endure it," that is, we who are accustomed to see and to hear, out of stupor; just as they were terrified, Exod. 20. Hence Hebr. 12: they excused themselves, etc. Or, "we shall not endure" the coming, believing, even when miracles have been seen.

"You came down." Here he sets forth the fulfillment of the petition: and first as to the coming, "you came down," to judge us: the past tense for the future. Or, into the womb of the virgin. Or better, according to the literal sense, he sets forth a proof from the effect; as if to say: if you would but come down now, these things would happen which also happened when you came down to free your people from Egypt. Exod. 4. Ps. 17: he bowed the heavens, and came down, and darkness was under his feet. Second, as to the effect. First in miracles: "the mountains from your face" — the crags of Arnon, Num. 21. (Ps. 113) the mountains leapt. Mystically, the Jews, or the demons. Second, in benefits. And first he sets forth the greatness of the benefits: "from of old they have not heard": because never were such things seen or heard, of the kind God did for the Jews, and will do for the saints in glory. 1 Corinth. 2: eye has not seen nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him. Second, as to the readiness of doing good: "you met him who rejoices" — with help, while he was still asking, or coming to you: "rejoicing," in you. Sap. 6: those worthy of her, by wisdom. Mystically, to Simeon, Luc. 2.

"Behold, you are angry." Here he sets forth mercy: and first he shows the necessity of asking; second he extends the petition, "and now, Lord." Concerning the first, two things. First he shows the necessity from the greatness of the evil as to fault; then from the perpetration of evils: "behold, you are angry, and we have sinned": a reversed order: therefore he is angry, because we have sinned; and yet we shall be saved, by your mercy. Above, 59: our crimes. And as to the imperfection of goods: "and we have become." "Of all righteousness": because entangled in other sins. Job 9: if I shall have been washed as it were with waters of snow. And as to the punishment: "and we have fallen," slain: or, from the state of dignity. "They have taken away" — from our land. Job 13: against a leaf that is carried off by the wind, you show your power. Second, he shows the necessity as to the lack of help: and first, human help: "there is none who calls upon" — and holds you, by prayers. Cantic. 3: I hold him, and I will not let him go. Second, divine help: "you have hidden your face" — of your mercy — "in the hand," that is, in deed; according to that: death and life are in the hand, Proverb. 18. Deuteron. 32: I will hide my face from them.

"And now, Lord." Here he sets forth mercy: and concerning this he does two things. First he asks for mercy, assigning the reason: "you are our father." Jerem. 18: as clay in the hand of the potter, so we in the hand of God. Job 10: remember, I beg, that you made me as clay. And he extends the petition: "do not be angry overmuch," that is, excessively, or according to what our merits demand. Ps. 78: remember not our former iniquities; let your mercies speedily go before us. Second, he sets forth the misery: "behold, Lord, we all" — "we are," "holy," that is, of the sanctuary of the temple, namely Jerusalem. Thren. 1: the enemy has put forth his hand upon all desirable things. And he marvels at the patience: "is it over...?" Habac. 1: why do you look upon our iniquities? Note on that word, "which you have prepared for those who love you": because God prepares for the saints, first, a place of eternal rest. Joan. 14: if it were not so, I would have told you, because I go to prepare a place for you. Second, a kingdom of eternal dignity. Matth. 25: come, blessed of my Father, receive the kingdom that has been prepared for you from the origin of the world. Third, a table of divine refreshment. Psal. 22: you have prepared a table in my sight. Fourth, a lamp of eternal light. Ps. 131: I have prepared a lamp for my Christ. Likewise note on that, "as the rag of a menstruous woman, all righteousness," that the work of righteousness is defiled by pollution: first, of mortal stain. Eccli. 47: you gave a stain in your glory. Second, of negligence committed. Jerem. 48: cursed is the man who does the work of the Lord negligently. Third, of perverse intention. Matth. 6: if your eye. Fourth, of rising pride. Above, 57: the wind shall take them all away.