Commentary on Isaiah (Super Isaiam)

At the first time the land was lightened. Here he sets down the manner and order of the destruction: and first according to the diversity of those punished; second according to the diversity of the punishments, at the word, he sent a word. The first is divided into three, according to three persecutions made by the Assyrians upon the land of promise. For first Teglathphalasar, while Phacee was reigning in Samaria, took captive the two tribes and a half that were beyond the Jordan with respect to Jerusalem, and from the tribe of Zabulon and Nephtali, which were on this side of the Jordan, only so much as could be reckoned equal to half a tribe. And as to this he says: at the first time, that is, at the time of the first captivity, the land of Zabulon, and the land of Nephtali, was lightened, that is, diminished of its inhabitants; which perhaps was not very grievous to those who remained, because more possessions remained to them. And of this it is said in 4 Kings 15. Second, Salmanasar came in the ninth year of Osee, and took captive the rest of the ten tribes who were on this side of the Jordan with respect to Judea; and as to this he says: at the last, that is, in the last general captivity of the ten tribes, the way of the sea, that is, the region through which one goes to the sea of Genesareth, of Galilee, that is, which is in Galilee, of the Gentiles, which is beyond the Jordan with respect to the Assyrians, though on this side with respect to Judea, was made heavy, that is, pressed with the heavy weight of tribulation. Now there is a twofold Galilee. One in the tribe of Zabulon, the other in the tribe of Nephtali, neighboring the Tyrians; and it is called of the Gentiles, either because of the many Gentiles who dwelt there, or because of the lordship, since Solomon had given it to the king of Tyre; 4 Kings 17. Third, Senacherib came, and took the cities of Juda, and besieged Jerusalem, as is said in 4 Kings 18.

And of this third persecution the prophet speaks here, saying, the people; and he promises the Jews salvation. Whence he does two things. First he promises the grace of salvation; second he assigns the cause, the zeal of the Lord of hosts. Concerning the first he does three things. First he promises salvation; second he pursues the order of the salvation, at the word, thou hast multiplied; third he describes the savior himself, at the word, a little child. Now he promises them salvation against two things: against perplexity: and as to this he says: the people, of Judea, that walked, that is, went about in their affairs, in darkness, of doubt, hath seen a great light, the day of consolation: against the heaviness of the punishment: to them that dwell in the region of the shadow of death, that is, Judea, which because of the grievous persecution was a likeness of death, a light is risen to them, of divine consolation. Below, 60: arise, be enlightened, Jerusalem, for thy light is come, and the glory of the Lord is risen upon thee.

Thou hast multiplied the nation, here he sets down the process and order of the salvation as to four things. First as to the frustration of the enemies, and as to this he says, thou hast multiplied the nation, in the army of Senacherib, and thou hast not increased their joy, so that they might fulfill what they had proposed. Job 5: he scatters the counsels of the wicked. Second, the despoiling of the enemies: which happened when, after they had been slain by the Angel, as is said below, 36, the people went out to gather their spoils: whence it is compared to reapers and to victors. They shall rejoice. Below, 35: they shall obtain joy and gladness, and sorrow and mourning shall flee from them. Third, the liberation from servitude. For tyrants burden with commands; and as to this he says, for the yoke of his burden, of Senacherib, which he took off: they afflict with punishments: and as to this he says, and the rod of his shoulder, that is, with which they beat the shoulders: they despoil of goods; and therefore he says, the scepter of his exactor. Below, 14: how hath the exactor ceased, the tribute rested? Thus shall it be, as in the day of Madian, that is, as Gedeon cast down the Madianites: Judges 7. Fourth as to the punishment of the enemies. And these things will come to pass, because every violent plundering; that is, the violent plunderers, as to the harm which they inflicted in goods, and the garment mingled with blood, of those whom they slew, as to the harm inflicted on persons, shall be for burning: for according to the letter they were burned. Below, 10: and under his glory there shall burn, kindled, as it were the burning of fire.

For a child is born to us. Here he describes the savior: and first as to his reception; second as to his naming, at the word, and he shall be called; third as to his power, at the word, his empire shall be multiplied. Now we receive him in our nature, in his birth: a little child is born to us. Luke 2: I bring you good tidings of great joy, that shall be to all the people, for there is born to you this day a savior, who is Christ the Lord, in the city of David. We receive him into our knowledge, in the attestation of the Father. Matt. 17: this is my beloved son, in whom I am well pleased; hear ye him. Bernard: a child can easily be appeased, he readily forgives: we are poor, and can give but little; yet for that little we can be reconciled toward Christ the little child, if we will. And a son is given. We receive him also in divine reverence through the passion. That in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth: Phil. 2. And the government is made, that is, the cross, through which he was exalted into government. John 19: and bearing his cross for himself, he went out to the place which is called Calvary.

And he shall be called. Here he sets down his naming: and first the name expressing the divine wisdom. Wonderful. Ps. 138: thy knowledge is become wonderful from me. Whence all his works were wonderful, and especially in the union of the natures in one person. As to the human, Counselor, adding counsels to precepts. Eccl. 6: let there be to thee a counselor, one of a thousand. Expressing the divine power, God. Below, 45: truly thou art a hidden God. The human, Mighty, in strength. Job 9: he is wise in heart, and mighty in strength. Third, the name expressing the abundance of goodness as to the divine: Father of the world to come, that is, begetting sons unto glory. Heb. 2: for it became him, for whom are all things, and by whom are all things, who had brought many children unto glory, that the author of their salvation be perfected through the passion. Below, 22: and he shall be as a father to the inhabitants of Jerusalem. As to the human, Prince of peace, inasmuch as he is mediator. For he himself is our peace, who hath made both one: Eph. 2. Gen. 23: thou art a prince of God among us, et cetera.

It shall be multiplied. Here he describes his power: and first as to the greatness of the kingdom; second as to the nobility of the kingdom, upon the throne; third as to its eternity, from henceforth, and even. Concerning the first he sets down two things. First the greatness of the kingdom, his empire shall be multiplied. Dan. 7: and all kings shall serve him and obey him. As to the quiet of peace, and of peace there shall be no end. Below, 26: thou wilt keep peace, because we have hoped in thee. Upon the throne of David. Here he describes the nobility of the kingdom. Upon the throne of David, that is, upon the Church, which is signified in the kingdom of David. Luke 2. The Lord God shall give him the seat of David his father. As to the effect of the kingdom, that he may confirm it, so as to resist, and strengthen it, even so as to attack, in judgment, that is, through judgment. Jer. 23: the king shall reign, and shall do judgment and justice in the land. As to eternity, from henceforth, that is, from the time of the incarnation, and even forever. Dan. 7: his power, an everlasting power, which shall not be taken away; and his kingdom, that shall not be corrupted. Last he sets down the motive for the giving: the zeal, that is, the love of God the Father. John 3: so God loved the world as to give his only-begotten son. The Jews expound this of Ezechias. But it is clear that his kingdom was not strengthened forever, nor do the names fit him, which signify divine eminence. On account of which the Septuagint kept silent, and put in their place, Angel of great counsel.

It is to be noted concerning that word, a child is born, that Christ is called a little child, first in birth, on account of his age. Matt. 2: entering the house they found the child with Mary his mother. Second, in possession, on account of poverty. 2 Cor. 8: you know the grace of our Lord Jesus Christ, that for your sakes he became poor, whereas he was rich. Third, in heart, on account of humility. Matt. 11: learn of me, because I am meek, and humble of heart. Fourth, in death, on account of the vileness of death. Wis. 2: let us condemn him to a most shameful death.

It is to be noted concerning that word, is given to us, that Christ is given to us, first as a brother. Cant. 8: who shall give thee to me for my brother, sucking the breasts of my mother? Second, as a teacher. Joel 2: sons of Sion, rejoice, and be joyful in the Lord your God, because he hath given you a teacher of justice. Third, as a watchman. Ezech. 33: son of man, I have given thee as a watchman to the house of Israel. Fourth, as a defender. Is. 19: he will send them a savior and a defender who shall deliver them. Fifth, as a shepherd. Ezech. 34: and I will raise up over them one shepherd, who shall feed them. Sixth, as an example of working. John 13: for I have given you an example, that as I have done, so you also should do. Seventh, as food for the journey. John 6: the bread that I will give is my flesh, for the life of the world. Eighth, as the price of redemption. Matt. 20: the son of man came not to be served, but to serve, and to give his life a redemption for many. Ninth, as the reward of recompense. Apoc. 2: to him that overcomes I will give the hidden manna to eat.

Likewise it is to be noted concerning that word, upon his shoulder, that God placed upon the shoulder of Christ, first sins, as upon one who makes satisfaction. Is. 53: God hath placed upon him the iniquity of us all. Second, the key, as upon a priest. Is. 22: and I will give the key of the house of David upon his shoulder, and he shall open, and there shall be none to shut. Third, government, as upon a ruler. Is. 9: the government is made upon his shoulder. Fourth, glory, as upon one who triumphs. Is. 22: and I will hang upon him all the glory of his father's house.

The Lord sent a word into Jacob. Here he carries out the order of the punishment, according to the diversity of the penalties: and first he recalls the fault; second he carries out the penalty, at and he will lift up. Now he charges them with fault in two ways.

First, as to the transgression of the divine precept: hence he says, the Lord sent a word into Jacob, that is, into Judah, or into the whole people, so that leaders would be established from Judah. Gen., the second-to-last chapter: the scepter shall not be taken away from Judah, nor a ruler from his thigh. Judges 9, 1 Kings 15. And it fell in Israel, that is, it was brought to nothing in Israel, that is, in the ten tribes, who abandoned the house of David: 3 Kings 12: or, the word of the law universally. Hosea 4: though you fornicate, Israel, let not Judah at least offend. Second, as to the execution of the deed, inasmuch as they said they had done well, blinded by pride: for a swelling of the mind is an obstacle to truth; and so he says, and all the people of Ephraim, that is, of the ten tribes, and the inhabitants of Samaria, as to the princes of the people: shall know, that is, shall recognize himself, and his own fault, in the punishment; for the eyes which fault closes, punishment opens. Saying in pride and greatness of heart, inasmuch as in their heart they esteemed themselves above others: and greatness, as to the presumption of the great things they proposed. Bricks, that is, the kings of Judah who were firm, have fallen, from us; but with squared stones, that is, with strong kings from among us, we will build our kingdom. They have cut down, namely the enemies, as the Syrians, sycamores, that is, the unfruitful kings of Judah: cedars, that is, lofty ones from among us, we will put in their place, that is, we will set in the place of them. Above, 7: let us set up a king in the midst of it, the son of Tabeel. Concerning their pride, below, 28: woe to the crown of pride, to the drunkards of Ephraim.

And he will lift up. Here he carries out the diversity of the penalties as regards the three things in which they trusted. First he threatens against the confederation of neighbors; second, against the usefulness of the persons whom they reckoned themselves to have, at and the Lord will destroy; third, against the multitude of the peoples, at it is kindled. Concerning the first he does two things. First the punishment is set down; second, the preparation of a further penalty, at in all these. He threatens, however, two things. First, the future destruction. And the Lord will raise up the enemies of Rasin, that is, the Assyrians, into a tumult, of war, concerning which 4 Kings 16. Second, the assault of persecution: and the Lord will bring Syria from the east, according to the situation of the land, who were friends, and the Philistines from the west, who attacked Judah; and they will devour Israel, they will destroy, with the whole mouth, that is, with the whole affection. Habakkuk 3: their exaltation is like that of one who devours the poor in secret. In all these his fury is not turned away. Here the preparation of the penalty is set down; and second the reason is assigned, at and the people. The preparation, however, is set down as to the will: his fury is not turned away. 4 Kings 23: nevertheless the Lord was not turned away from the anger of his great fury, with which his fury was angered against Judah. And as to power, his hand. He speaks after the manner of men. Above, 1: and I will turn my hand to you, and I will purge your dross to the pure. The reason for adding penalty to penalty is the incorrigibility of the people; and this is what he says: and the people is not, etc., Jeremiah 2: in vain I have struck your sons: they have not received discipline.

The Lord will destroy. Here he threatens against the confidence in the usefulness of persons: and first the punishment is set down; second, the preparation of a further penalty, at in all these. Now the persons seemed useful, either for defense; and against these first: or for the provoking of divine mercy; and against these, at therefore, upon. Concerning the first he does three things. First the dignity and the fault are set down, under a metaphor: him who bends, as to the prince, against the rectitude of justice; him who corrupts or restrains, namely the prophet, Ezekiel 13: and they profaned me among my people. Second he explains the metaphor. The old man, teaching a lie. Ezekiel 22: but her prophets daubed them without tempering, seeing vain things, and divining lies to them. Third he sets down the punishment: and those who deceive shall be — those who call blessed; and those who are deceived, and those who are called blessed, above, 3: O my people, they who call you blessed, they themselves deceive you. Hosea 4: you shall fall today, and the prophet also shall fall with you. Therefore. Here, against the persons useful for provoking mercy, whether on account of the integrity of the flesh, young men, namely virgins, or on account of age, and orphans, or on account of weakness, widows. And first the punishment is set down, he will not have mercy; second the reason is set down as to the pretense in the deed. Hypocrite, as to malice in the heart, and wicked, as to falsity in the mouth, and every mouth. Job 8: the hope of the hypocrite shall perish. In all, as explained above.

It is kindled. Here he threatens against confidence in the multitude of the people: sedition, and then the preparation of a further penalty, at in all. Concerning the first he does two things. First the metaphor of fire is set down; second, of famine, at and he shall turn to the right hand. Concerning the first he does two things. First he sets down the metaphor; second the exposition, at in the wrath of the Lord. He threatens, however, the penalty of sedition under the metaphor of burning. Hence first he sets down the efficient cause of the burning, it is kindled; as if he were to say: your impiety is like a fire kindled to burn you up. Below, 50: behold, all you that kindle a fire, girded about with flames, walk in the light of your fire. Second, the material cause, briers, that is, the vicious people, above, 5: briers and thorns shall come up over it. Second, the burning itself: it shall be kindled in the thickness of the forest, that is, in a wood, in which there are many trees; and the multitude of the people is signified: and the effect, it shall be rolled up in pride, that is, in the height of the smoke: for smoke rising from fire wraps the tops of the trees; and the tribulation of sedition darkens the sight of men. Joel 1: fire has devoured the beautiful places of the wilderness, and a flame has burned all the trees of the country. In the wrath, which is like a fire. Nahum 1: his indignation is poured out like fire (material). And the people shall be, below, 50: walk in the light of your fire. Each man against his brother. This is explained as to the burning itself.

And he shall turn to the right hand. Here he threatens the same penalty under the metaphor of famine. And first he sets down the metaphor: he shall turn, as though deeds might be seen, to the right hand, by which: friends; he shall be hungry, still to do evil. To the left, enemies. The flesh of the arm, his kinsmen. Second he explains as to kinsmen. Manasseh, Ephraim; and Ephraim, Manasseh, who were both sons of Joseph. Third, as to enemies: together, they themselves against Judah. Jeremiah 9: every brother will utterly supplant, and every friend will walk deceitfully. Above, 3: and the people shall rush, man against man, each one against his neighbor. In all, my fury is not turned away; but the hand, etc. Explain all as above.