Commentary on Isaiah (Super Isaiam)

And the Lord said to me: Take to yourself a book. Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment, which was brought about through the Assyrians. First Tiglath-pileser, in the reign of Pekah, took captive the two and a half tribes that were across the Jordan, and very many of the tribe of Zebulun and Naphtali: 4 Kings 15; and afterward Shalmaneser, leading the remaining ones into captivity: 4 Kings 18. But the two tribes were also participants in this tribulation, because they were afflicted by Tiglath-pileser, as is said in 2 Paralipomenon 28, and by Sennacherib, as is said below in chapter 36. Yet they were not entirely subjugated.

And it is divided into two parts. In the first he foretells the tribulation; in the second, its manner and order, chapter 9: "At the first time it was lightened." But this chapter is divided into three parts. In the first he threatens the ten tribes with destruction by the Assyrians; in the second he foretells in this the affliction of the two tribes, there, "and it shall pass through Judah, overflowing"; in the third he comforts them through a future liberation, there, "gather together."

Concerning the first he does two things. In the first the sign of the destruction is set forth; in the second the deed itself is described, there, "and the Lord added." Concerning the first he sets forth two things. First he sets forth the prefiguring of the punishment; in the second, the expression of the sign, there, "for before he shall know." But the Jews expound this sign literally of the son of Isaiah, through whose name the Lord wished to signify the destruction of the ten tribes. And according to this, he confirms the sign in three ways. First by writing; second, by testimony, there, "and I took"; third, by the deed itself, there, "and I went in."

Concerning the first he sets forth three things: namely, on what it is to be written, "a great book." For literally, "great," to signify the greatness of the tribulation, Jeremiah 36: "Take a scroll of a book, and write in it all the things that I have spoken to you against Israel and Judah." Second, with what it is to be written, "with the pen of a man," that is, plainly, so that it can be understood, and so that it may remain written. Habakkuk 2: "Write the vision, and make it plain upon tablets, that he who reads it may run." Third, what is to be written, namely the name of one who is to lay waste, signifying the future destruction in a short time. "Take away the spoils, plunder" — that is, to despoil. These words can be the Lord's words to the prophet; and so they are taken materially: or addressed to the enemies; and so, significatively. Below, chapter 10: "and against the people of my wrath I will command him to take away the spoils, and divide the prey."

"And I took to myself." Here the sign is confirmed by testimony. "Faithful witnesses." Deuteronomy 19: "In the mouth of two or three let every word stand." "And I went in to the prophetess." Here it is confirmed by the deed: because sometimes the prophets pronounced something future even by the deed itself, as below, chapter 20: "Go, and loose the sackcloth from your loins, and take off your shoes from your feet"; and he did so, going naked and barefoot. Hence it is understood literally that he went in to his wife. Hence two things are set forth: first the begetting of the boy, "and I went in"; second the naming of the one begotten, "call the name, Hasten," as if to say, hurry to do it — "take away the spoils," as above. Or according to another reading, Jerome's: "Hasten, take away the spoils." And this is better, because according to this, there is nothing more in the name than there was in the writing.

Against this certain men raise many objections, that it cannot be understood literally. First, because since the things commanded to be written are few, there was no need for it to be a great book. Second, because it is not probable that the prophet, an honorable man, would have brought witnesses when he went in to his wife. Third, because Urijah made an altar of idols after the likeness of the altar of Damascus in the temple of the Lord; hence he was not a faithful witness. Fourth, because Zechariah was not then alive, since Zechariah the son of Jehoiada had long before been slain by Joash king of Judah: 2 Paralipomenon 24. Another is called Zechariah, who was one of the twelve prophets, and was long after, at the return of the people from captivity, as is clear from Zechariah 1 and throughout: therefore he could not have taken him as a witness. And besides, a similar objection remains as at first, because this boy was before the death of Pekah: therefore, as was proved above, he was at least nineteen years old at the capture of Samaria: therefore it is false what is said, "before he shall know how to call father," etc., and therefore they wish it to be understood only of Christ, just as the first sign also — so that by the great book Sacred Scripture is signified, of which it is said in Baruch 4: "This is the book of the commandments of God, and the law that is forever." By "the pen of a man," the manner of prophecy, that it may not lie open to all in every respect, but only to the reasonable, who can conceive the things signified from the figures. Hosea 12: "I have multiplied vision, and in the hands of the prophets I have been likened." "Swiftly": the name of Christ, that is, a circumlocution of the name, which is Jesus, savior, in that he took away the spoils, that is, sinners, from the power of the Devil, and plundered Hell: concerning which, below, chapter 53: "therefore will I distribute to him very many, and he shall divide the spoils of the strong." By Urijah, who is interpreted "light of the Lord," the law is signified, Proverbs 6: "because the commandment is a lamp, and the law a light." By Zechariah, who is interpreted "memory of the Lord," son of Barachiah, who is interpreted "blessing of the Lord," prophecy is signified: because the prophets received divine knowledge through the blessing of the divine gift. And these, namely the law and the prophets, are witnesses of the incarnation of Christ. Luke, the last chapter: "It is necessary that all things be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me." But the prophetess is the Blessed Virgin, who prophesied, saying: "My soul magnifies the Lord": Luke 1: to whom he went in through prophetic understanding, and through faith. Or the prophetess is said to be the Holy Spirit, who is the principle of all prophecy. 2 Peter 1: "For prophecy came not at any time by the will of man; but the holy men of God spoke, inspired by the Holy Spirit." For among the Hebrews it is of feminine gender, namely ruah; according to this, "she conceived," that is, caused to conceive. "For that which is born in her is of the Holy Spirit": Matthew 1: "call his name" — O Isaiah — that is, announce beforehand his name, as above.

But this exposition is not of such authority as the former, which was above in chapter 7, concerning the other sign, because it is more forced, and does not have authority from the Scriptures, as that one does from Matthew 1. Hence certain men say it is not unfitting if this be understood literally, provided, however, that this boy be a figure of Christ: just as was also said above in a certain Gloss, chapter 7, upon that word, "Behold a virgin." Hence according to this, answer can be made to the objections raised earlier.

And it must be said to the first, that the book was great, not for the necessity of the writing, but to signify the greatness of the tribulation. To the second it must be said, that it can be understood that the witnesses were employed for the writing, as is done in charters, and not for the going in to his wife. And even if they had been brought for this, it would not be more against honor, as it seems, than the deed concerning fornication, Hosea 1, which nevertheless many expound literally. To the third it must be said, that he is called faithful on account of the authority of the priesthood, and not on account of the goodness of his life; or because he was held trustworthy by the king. To the fourth it must be said, that this Zechariah was neither of those two. For it was customary among the Hebrews, just as also now among many, that names be given to children from that kindred: as is said in Luke 1 concerning John: "because there is none of your kindred that is called by this name." And thus this one could have been of the lineage of him who had earlier been slain: or also it is a custom among the Hebrews, as Jerome says, that they frequently use proper names for common ones; just as Bozrah, which is a fortified city, they frequently use for any fortified city. And thus, because that Zechariah was a faithful prophet, and in great fame among the people, this one is so called, who perhaps was likewise held trustworthy by the people of that place. To the fifth it must be said, that the objection is not similar: because what was said above must be understood only of the destruction, on account of what he said (chapter 7): "It shall be left." But this can be understood of the persecution done by Tiglath-pileser, who destroyed Damascus, 4 Kings 16, and despoiled the kingdom of Samaria, 4 Kings 15. Hence he says pointedly: "the strength of Damascus shall be taken away, and the spoils of Samaria." And this was near at hand enough.

It should be noted, concerning that word, "a great book," that Sacred Scripture is called a book: first, great as to its great content. Proverbs 8: "Hear me, for I will speak of great things, and my lips shall be opened to preach right things." Second, it is called sealed as to vision. Below, chapter 29: "And the vision of all shall be to you as the words of a sealed book." Third, rolled up, on account of its manifold sense. Ezekiel 2: "And I saw, and behold, a hand was sent to me, in which was a book rolled up." Fourth, bitter, on account of the labor of study. Apocalypse 10: "And I took the book from the hand of the angel, and devoured it, and it was in my mouth as sweet as honey, and when I had devoured it, my belly was made bitter." Proverbs 8: "He that shall watch for me early shall find me." Fifth, sweet as to its effect. Ezekiel 3: "Eat this volume: and I ate it, and it became in my mouth as sweet as honey." Sixth, flying, as to understanding. Zechariah 5: "I saw, and behold a flying volume." Job 39: "Will the eagle rise up at your command, and make her nest in high places?" Seventh, life-giving, as to fruit. Ecclesiasticus 24: "All these things are the book of life, and the covenant of the Most High, and the knowledge of truth." Proverbs 8: "He that shall find me, shall find life."

Because before the boy shall know. Here the exposition of the sign is set forth, and according to the literal exposition it is already clear; according to the other exposition: before he shall know — by created knowledge — his father, the putative one, Joseph, or God, the strength of Damascus, and the spoils of Samaria. According to this it can also be referred to the captivity of Samaria. And he added. Here the very deed of destruction is described, and concerning this he does three things. First he sets down the fault of those to be punished; second, the power of those punishing, "behold, the Lord will bring"; third, he sets down the punishment itself, "and it shall rise up."

He says therefore first, "and he added." After the sign was given, "the waters of Shiloah." Shiloah is a certain spring that rises at the foot of Mount Sion, whose waters bubble up at intervals and flow gently: whence they signify the kings of Judah, who were at times good and powerful, at times bad and weak, and yet reigned lawfully and quietly in comparison with the kings of Israel, who all forced the people toward idols. But it seems that this should not be imputed to them as a fault, since this was done by the will of the Lord, as is said in 3 Kings 12: "This word was done by me." And it must be said that the Lord justly willed that the kings of Judah should suffer this loss, on account of the fault of Solomon, concerning whom is said in 3 Kings 11. But those did this wickedly and out of pride of heart, because they were unwilling to give the customary tributes, as is read in 3 Kings 12. Or otherwise: "this people has cast off" — that is, they despised — and pursued, following the malice of the two kings. And this seems to be the intention, from what follows: "and has rather taken up Rezin," etc.

Because of this. Here the power of the enemies is described. And first a metaphor is set forth as to four things: namely, as to the divine help, "behold, the Lord will bring"; as to the onrush, "the waters of the river"; as to strength, "the mighty"; as to number, "and many," below 17: "the peoples shall roar," etc. "The king of the Assyrians, and all his glory" — that is, his army. Jeremiah 6: "Behold, a people shall come from the land of the north, and a great nation shall rise up." The Gloss says that he understands this of Sennacherib. But against this: because it was not he who laid waste Samaria, but Shalmaneser, as is said in 4 Kings 18. To this some say that Shalmaneser and Sennacherib are the same. But this is clearly false from what is said in Tobit 1, that when Shalmaneser died, his son reigned in his place. And therefore it must be said that, while Shalmaneser was reigning, already old, his son was in the army and perhaps was in command of the army; and therefore the army of both is the same. Whence he speaks of that whole devastation which was wrought by those kings of the Assyrians as if of one persecutor, on account of the unity of the kingdom.

And it shall rise up. Here he sets down the punishment itself, and keeps the metaphor, since abundant waters are higher. Whence he says: "it shall rise up over all the streams" — that is, the princes — "and over the banks" — the lands. Ezekiel 38: "My indignation shall rise up in my fury, and in my zeal." And it shall go through Judah. Here he sets down the tribulation overflowing into the two tribes. And first he sets down the overflowing of the tribulation: "and it shall go," namely the onrush of the waters, "through Judah," that is, through the land of Judea, "flooding": he keeps the metaphor, for when waters abound, they send forth waves outside their channel into the neighboring fields. And he says "it shall go," because they will not have a perfect master, below 28: "like the onrush of waters," etc.; Jeremiah 47: "Behold, waters shall come down from the north, and shall be as an overflowing torrent, and shall cover the land and the fullness thereof, the city, and its inhabitants."

Second, the abundance of the persecution: "and passing through even to." He speaks metaphorically, as if he were saying: it will overflow in such abundance that if anyone wished to cross the waters, they would come up to his neck, and he would almost be submerged in them; by which it is signified that they were close to captivity, as is shown below 36, and Ezekiel, the second-to-last chapter: "and behold, waters overflowing from the right side. The waters swelled," etc.

Third, the abundance of the army: "and the stretching out of its wings shall be" — that is, of its princes — "filling," on account of the multitude, "the breadth of your land" — that is, of Judea, O Emmanuel, Christ, who came to be born from it. For Sennacherib sent his princes to capture Jerusalem; below 36. Concerning these wings, Ezekiel 17: "A great eagle with great wings, long of limb, full of feathers and of variety, came to Lebanon, and took the marrow of the cedar, and the top of its branches; and carried it into the land of Canaan, and set it in a city of merchants."

Gather together, O peoples. Because he had said that the persecution of the Assyrians would in some way overflow onto the two tribes, here he comforts them: that by that persecution they are not to be finally taken captive, nor also to be subjugated by the ten tribes and the Syrians. And it is divided into two parts. In the first he sets down the divine comfort; in the second he removes the consulting of diviners, at "and when they shall say to you." Concerning the first he sets down two things. First, the derision of the enemy; second, the instruction of the people, at "for thus says the Lord." Concerning the first he does two things. First the derision or insult is set down; second, the reason for the derision, at "because God is with us."

Now he derides the army of those fighting, the counsel of the wise, and the command of the lords. For wars are fought by these three things. Now an army grows strong by three things: namely, by multitude; and as to this he says: O peoples of Syria and Samaria, gather together, that you may be many — and you shall be overcome, God fighting against you through whatever ministers of his. And not only you, but hear this same thing, all you lands. And it is sarcasm, a certain kind of trope, which is said to be a derision full of hatred and hostility. Joel 3: "Break forth and come, all you nations from round about, and gather yourselves together: there will the Lord cause your strong ones to fall."

Second, it grows strong by the strength of body and mind of those fighting: and as to this he says, "be strengthened." Joel 3: "let the weak say, that I am strong." Third, it grows strong by the arming of weapons. "Gird yourselves"; which properly pertains to swords, but from there is transferred to all arms. 1 Maccabees 3: "Gird yourselves, and be valiant men, and be ready against the morning, that you may fight against these nations that are assembled against us to destroy us and our sanctuary."

As to counsel: "take counsel, and it shall be scattered." Job 5: "who catches the wise in their craftiness, and scatters the counsels of the wicked." Proverbs 21: "there is no wisdom, and there is no prudence, there is no counsel against the Lord." As to the command of the lords concerning those things which are chosen after counsel: "speak a word, and it shall not stand." Above, chapter 7: "let us set up a king in the midst of her." For kings announced to the people what they had chosen, as Jerome says.

He gives the reason, interpreting the name Emmanuel, at "because God is with us." Romans 8: "if God is for us, who is against us?" Jeremiah 15: "and they shall fight against you, and shall not prevail: because I am with you, to save you, and to deliver you, says the Lord."

For thus he says. Here the instruction of the people is set down: and first he teaches what is not to be feared, second what is to be feared, at "the Lord of hosts." The first is divided into two parts: namely, into the proof of the teaching, and its handing-down, at "you shall not say." Now he proves in two ways that the enemies are not to be feared. First, by the command of the Lord: whence he says, thus you shall be overcome, O enemies — "for," that is, because, these things which have been said, the Lord said to me; and therefore do not fear. Numbers 23: "God is not like a man, that he should lie, nor like a son of man, that he should change." Second, by his own example: he says, "[he] says to me," saying to you the things that follow, so as to instruct you, just as he instructed me — that is, so that I would not imitate them in their malice; and this "with a strong hand," that is, in tribulation. Or, not only teaching what is to be done, but also giving the grace of strength to accomplish it. Lamentations 1: "from above he sent fire into my bones, and he instructed me."

You shall not say. Here the teaching itself is set down. And first he forbids the word of fear: "you shall not say, a conspiracy," of the two nations, as though it were to be feared by us — for everything that the people speaks is a conspiracy, against me. Whence if they associate me with you in the conspiracy, they will find me your ally in defense. Exodus 16: "your murmuring is not against us, but against God." Below, chapter 50: "let us stand together. Who is my adversary? Let him come to me."

Second, he forbids the movement of passion: "and you shall not fear their fear." Fear and dread differ according to more and less: for fear causes a movement of the heart by contraction, but dread as it were immobilizes the heart. Psalm 26: "if armies should encamp against me."

The Lord of hosts. Here he instructs them how he is to be feared: and first he sets down the law; second, the hiding of the law, at "seal the law." Concerning the first he does three things. First he sets down the precept of the law; second, the fruit of the obedient, at "and he shall be to you"; third, the punishment of the rebellious, at "but as a stone."

Now the precept is that God be honored: "sanctify the Lord of hosts" in your very selves, and in holiness you shall serve him: "he himself is your dread," inasmuch as he is Lord. Psalm 111: "blessed is the man who fears the Lord": "he himself is your terror," inasmuch as he is avenger. Matthew 10: "do not fear those who kill the body, but cannot kill the soul; but rather fear him who can destroy both soul and body in Gehenna." This Peter explains of Christ (1 Peter 3): "but do not fear their fear, and be not troubled." And this seems to be the intention of the prophet, on account of the things that follow.

Note, upon that word "as he instructed with a strong hand," that the divine hand is threefold. First is the hand of divine power; and this is threefold. First, of creating. Job 10: "your hands have made me and fashioned me"; second, of sustaining: Psalm 94: "in your hand, O Lord, are all the ends of the earth"; third, of protecting: Isaiah 49: "in the shadow of his hand he has protected me." The second is the hand of justice; and this is threefold. First, of touching, to test. Job 19: "the hand of the Lord has touched me"; second, of scourging, to purge. 2 Maccabees 6: "for even if for the present time I should be delivered from the punishments of men, yet the hand of the Almighty I shall not escape, whether living or dead"; third, of oppressing, to condemn. Hebrews 10: "it is a fearful thing to fall into the hands of the living God." The third hand is the hand of mercy; and this is threefold. First, of healing. Job 5: "he wounds, and cures: he strikes, and his hands shall heal"; second, of feeding: Psalm 94: "the people of his pasture and the sheep of his hand"; third, of crowning. Wisdom 5: "they shall receive a kingdom of glory, and a crown of beauty, from the hand of the Lord."

And he shall be to you. Here he sets down the fruit of the obedient. "For sanctification": he will make you holy. Leviticus 22: "I am the Lord who sanctifies you."

But as a stone. He sets down the punishment of the rebellious who impede, under the metaphor of travelers: and first he sets down the occasion of the punishment; second, the incurring of the punishment, at "and they shall stumble." Now he sets down the occasion, first as to the people; second as to the princes, at "for a snare." The first he shows under the metaphor of a stone lying in the road, which impedes the traveler in two ways: namely, by injury of the foot, and by occasion of falling — and likewise Christ was, to the unbelievers among the Jews, an occasion of injury and of falling, not by his own fault, but by theirs.

He says therefore: he shall be to the two houses of Israel, that is, to the unbelievers of the ten and the two tribes; or to the Scribes and Pharisees, "for a stone of stumbling," as to the injury. Romans 9: "for they stumbled at the stone of stumbling." And "for a rock of scandal," on which the foot strikes so as to fall. "Scandalon" in Greek, in Latin a striking of the foot. 1 Corinthians 1: "but we preach Christ crucified, to the Jews indeed a stumbling-block, but to the Gentiles foolishness."

And because the princes resisted Christ more, therefore as to them he aggravates the punishment. And he shall be, to the inhabitants of Jerusalem, which was the city of the princes, "for a snare," just as animals are caught by a snare; and this is more grievous than stumbling. Below, chapter 24: "he who shall flee from the pit shall fall into the snare." And "for a ruin," which is more than a simple fall. Luke 2: "behold, this one is set for a ruin."

And because sometimes someone avoids the occasions, and does not incur them, therefore he removes this, and shows the incurring of the punishment, and says, "and they shall stumble" — against what he had said, "of stumbling," through unbelief; against "scandal," "they shall fall," from the dignity of the kingdom. Matthew 8: "but the children of the kingdom shall be cast out into outer darkness." "They shall be crushed," as to the ruin of punishment, of famine and of the sword. Matthew 21: "he who shall fall upon this stone shall be broken. But upon whomsoever it shall fall, it will crush him." As to the snare he says, "they shall be ensnared," by the cords of their sins, and of entanglements, which, because they will not be broken, they shall be captured, by the Romans. Proverbs 5: "he is bound by the cords of his own sins."

Bind up the testimony. Here he sets down the closing of the law, and first the hiding of the law is set down. There, "bind up the testimony," that is, wrap the prophecy about Christ in obscurity, lest the Jews see it, because they are unworthy.

Seal the law. "Seal" signifies two things. Sometimes, to close under a seal; and thus he says: "seal the law," the old law, under figures, "among my disciples," that is, until my disciples open it by preaching through the world. Daniel 12: "shut up the words, and seal the book, until the appointed time." Or, "among my disciples," hide it. Sometimes it signifies the expression of a likeness. Psalm 4: "the light of your countenance, O Lord, is sealed upon us." And thus, "seal," in the soul, "among my disciples."

Second, the expectation of the one hidden, at "I will wait." Micah 7: "but I will look to the Lord: I will wait for God my Savior." Third, the presentation of the one awaited, at "behold I" — namely Christ — "and my children," the apostles, whom the Lord has given me. John 17: "they were yours, and you gave them to me." "For a sign," that is, that they may work signs, and "for a portent," a marvel which by its greatness portends something; and this shall be done by the Lord who dwells, through worship, or through faith, in Zion, the Church. Zechariah 3: "hear, O Jesus the high priest, you and your friends who dwell before you, for they are men portending something." Some explain this of Isaiah. And "children," the prophets, according to this. Below, chapter 20: "as my servant Isaiah has walked naked and barefoot, a sign and a portent of three years it shall be upon Egypt and upon Ethiopia." Some understand it of the sons of Isaiah, and this is false.

And when they shall say to you. Here he sets aside communication with diviners: and concerning this he does three things. First, the communication of enemies is set forth: "and when they shall say to you" — your enemies — "seek of the Pythons," who foretell evil things to you, and good things to us. Python in Hebrew is "mouth of the abyss." And Jerome says that they are so called from Apollo Pythius, because he invented this kind of magic art, by which the dead seem to be raised, and certain things about the future foretold: as is read in 1 Reg. 28. Rabanus says that it is the name of an evil spirit. Likewise Jerome says that he is called a Python who has the Devil in his belly. And "from the diviners," because they claim for themselves the act of God in the foretelling of future things, and especially as regards the worship of false gods. "Who hiss," as though mad. 3 Reg. 18: they cried with a loud voice, and cut themselves according to their custom with knives and lancets, until they were drenched with blood. Deut. 18: let there be no sorcerer, nor enchanter, nor let him consult Pythons, nor diviners, nor seek the truth from the dead. For the Lord abominates all these things. Secondly, the response is taught. "Was not the people faithful from their God," the true one; "for the living and the dead," that is, for the well-being of the living and of the dead, IV Reg. 1: was there not. Or, "for the living and the dead," that is, in place of your gods, who are a counterfeit of dead and living men. Or, we seek a vision for the living from the dead, as you do, namely from your gods, who are like the dead. Rather "to the law," which forbids such things, or which indeed teaches that the testimony of Scripture is to be awaited. Thirdly he sets forth the threat against the disobedient: "but if they will not say." And he does three things. First he threatens punishment; secondly, impatience in the punishment, "and when he shall be hungry"; thirdly, the sorrow of despair, "and he shall look up." He says therefore first: "but if they will not say according to this word," that is, answering — or, we shall bring it about that there will not be for them the morning light, that is, Christ driving away the darkness. John 1: it was the true light, which enlightens every man coming into this world. "And he shall pass through it," the congregation, to others, not remaining in them: below, 58: behold I am here: for I the Lord thy God am merciful; "and he shall fall" into damnation, and shall hunger for the word of God, Amos 8: behold I will send forth a famine into the land, not a famine of bread, nor a thirst of water, but of hearing the word of God. Or, the light of consolation: "and he shall fall," into damnation: above, 3: Jerusalem is ruined, and Judah is fallen; "and he shall hunger," for bread; "and when he shall be hungry." Here he threatens impatience in the punishment: as regards anger of heart, "he shall be angry." Psalm 58: if they shall not be filled, they will murmur. As regards blasphemy of the mouth, "and he shall curse." Apoc. 16: and they blasphemed the God of heaven because of their pains and wounds; and they did not do penance for their works. "And he shall look upward." Here he sets forth the sorrow of despair: and first, the expectation of help: "he shall look upward," seeking help from heaven, "and shall look toward the earth," for help from the earth. Above, 5: he shall look toward the earth, and behold darkness of tribulation. Secondly, the imminence of danger: "and behold tribulation," foreseen, "and darkness," as regards counsel that resists it; "dissolution," against strengthening; "and anguish," as regards perplexity; "and pursuing gloom," as regards persecution. Apoc. 16: his kingdom was made. Thirdly, the impossibility of deliverance, after the likeness of a bird that is caught. "And he shall not be able to fly away from his distress." The contrary is true of the just. Psalm 123: the snare is broken, and we are delivered.