“(Chapter 9, verses 1 and following) In the first time, the land of Zebulun and the land of Naphtali were relieved, and in the last time the way of the sea beyond the Jordan of the Galilee of the Gentiles was made heavy. The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shone. LXX: Drink this first, quickly make it for the region of Zebulun, the land of Naphtali, and the rest of you who are near the sea beyond the Jordan of the Galilee of the Gentiles. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. We have made two editions, because the testimony has been spread and used by the evangelist Matthew, so that either the diversity of interpretation or the similarity may be known. First, it should be noted that the evangelist Matthew placed this testimony not according to the Septuagint, but according to the Hebrews. For the Gospel narration says: When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, to fulfill what was spoken through the prophet Isaiah: 'Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles: the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, upon them a light has dawned.' From that time Jesus began to preach and say: 'The kingdom of heaven is at hand' (Matt. 4:13 et seqq.). And John the Evangelist reports that Jesus, with his disciples, was invited to a wedding in Cana of Galilee, and there he performed his first sign by turning water into wine. This Jesus did, the beginning of his signs in Cana of Galilee, and he manifested his glory, and his disciples believed in him (John 2:11). And in the Septuagint it is said: Drink this first, do it quickly, for the land of Zebulun and the land of Naphtali will see the first miracles of Christ, so that they may be the first to drink the potion of faith, which they first saw the Lord performing signs. And, according to the Hebrew, it is said to have been relieved of the burden of sins in the first time: because in the regions of the two tribes, the Savior first preached the Gospel. Therefore, in the sixty-seventh Psalm it is said: Bless the Lord from the fountains of Israel. There Benjamin, the youngest (Psalm 67:27-28; Acts 9); Paul the Apostle, in the excess of his mind, who also elsewhere speaks: or when we are out of our minds, we are out of our minds for God (2 Corinthians 5:13): the princes of Zebulun, the princes of Naphtali, their leaders; because in these tribes there were villages, from which our Apostles believed their leaders. And they believed quickly according to Symmachus when they heard: Come, follow me, and I will make you fishers of men (Matthew 4:19), and immediately they left their father and the boat behind. But in the most recent times their faith was worsened by many Jews who remained in error. This sea is called the Sea of Galilee, which is formed by the flow of the Jordan River; on its shores are located Capernaum, Tiberias, Bethsaida, and Chorazin: in this particular region the Lord stayed the most, so that the people who were sitting or walking in darkness could see a great light, not small like the other prophets, but great like the one who speaks in the Gospel: I am the light of the world (John 8:12). And those who dwelt in the region of the shadow of death, a light has arisen for them. Between death and the shadow of death, I believe this refers to the death of those who have descended to the underworld with dead works: For the soul that sins shall die (Ezek. XVIII, 20); but the shadow of death belongs to those who sin, yet have not yet departed from this life: for they can, if they wish, repent. For Galilee of the Gentiles, Aquila understands the borders of the Gentiles, Symmachus interprets as the borders of the Gentiles; we understand "tumulos arenarum" to mean the hills of sand, which are either on the shores or on the banks. The Hebrews who believed in Christ explained this passage as follows. In the first place, during the time of Elia, two tribes, Zabulon and Nephthali, were captured by the Assyrians and taken to a hostile land; and Galilee became desolate (2 Kings 15), which the prophet now says has been restored, because it bore the sins of the people. But afterwards, not only two tribes, but also the remaining tribes, which lived beyond the Jordan and in Samaria, were taken into captivity (2 Kings 17 and 18). And this, they say, Scripture now declares, that the region whose people were first led into captivity and began to serve the Babylonians, and which previously was in the darkness of error, saw for the first time the light of Christ proclaiming, and from there the Gospel was sown into all nations. The Nazarenes, whose opinion I have presented above, attempt to explain this passage in the following way: When Christ came and his preaching shone forth, the first land to be freed from the errors of the Scribes and Pharisees was the land of Zebulun and the land of Naphtali, and it shook off the heaviest yoke of Jewish traditions from its neck. Afterwards, through the Gospel of the Apostle Paul, who was the last of all the Apostles, the preaching became heavier, that is, multiplied: and the Gospel of Christ shone forth unto the ends of the earth and the way of the whole sea. Finally, the whole world, which had previously walked or sat in darkness and was held bound by idolatry and the chains of death, beheld the clear light of the Gospel.”

“297. At the first time the land of Zabulon. Here he sets out the mode and order of destruction: and first, according to the diversity of punishers; second according to the diversity of punishments, where it says, the Lord sent (Isa 9:8). The first of these is divided into three, according to the three persecutions made by the Assyrians into the land of the promise. 298. For first, Theglathphalasar, in the reign of Phacee in Samaria, captured the two and half tribes which were across the Jordan in respect to Jerusalem, and from the tribes of Zabulon and Nephtali, which were on the near side of the Jordan, only what could equal a half 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 lightly touched, that is, was reduced in its inhabitants, which was perhaps not too grave for those who remained because more possessions remained for them. And this is spoken of in 2 Kings 15:29. 299. Second, Salmanasar came in the ninth year of Osee and captured the rest of the ten tribes, who were on the near side of the Jordan in respect to Judaea. And as to this he says, at the last, that is, at 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 the Galilee, that is, which is in Galilee, of the Gentiles, which is across the Jordan, in respect to the Assyrians, although on the near side in respect to Judaea; was heavily loaded, that is, pressed by the heavy weight of tribulation. Now Galilee is divided in two: one part in the tribe of Zabulon, the other in the tribe of Nephtali, near Tyre, and it is said to be of the Gentiles, either because of the many gentiles which lived there, or because it was ruled by gentiles, for Solomon had given it to the king of Tyre (2 Kings 17).”

“Now the expression darkness will likewise be used to refer to two corresponding concepts. The statement "And God called the light day, and the darkness he called night" is an example of the more common meaning. An example of the spiritual meaning occurs in the statement "The people who sat in darkness … and in the shadow of death, light has dawned on them."”

“Therefore, he had the pledge of immortality: but being placed in the shadow of life, he could not see and grasp the hidden life with Christ in God by some common touch and sight. And if not yet a sinner, certainly not of an incorruptible and inviolable nature; for he who has fallen into sin is not yet a sinner. Indeed, he was in the shadow of life; but those who are sinners are in the shadow of death. For the people of sinners, as Isaiah teaches (Isaiah 9:2), sat in the shadow of death, until the light arose through the grace of God, not through their own merit. Therefore, there is no distinction between the breath of God and the food of the tree of life. No man can claim to possess more than what has been bestowed upon him by divine generosity.”

“You have aggrandized this nation They have become aggrandized to all who hear of them, when the nations heard the miracles that were performed for them. You have magnified the joy for them Heb. לוֹ, [lit. for him.] And not for his enemies. It is written לֹא, [spelled ‘lammed aleph,’ meaning ‘not,’] since Hezekiah’s joy was incomplete, because, at that time it was said to him (infra 39:6), everything in your palace...will be carried off to Babylonia.” like the joy of harvest Jonathan renders: like the joy of the victors of a battle, which is similar to the harvest; those who slay men cut throats. Scripture deviated from being explicit [lit. changed its language] to expound that the miracle took place on the night of the harvest of the omer. as they rejoice when they divide spoils of Egypt in Moses’ time, for here, too, they divided the spoils of Cush and Egypt and the coveted treasures of all the nations, for, when he returned from Tirhakah, king of Cush, he came to Jerusalem with all the treasures of Cush and Egypt, as it is stated (infra 45:14): “The toil of Egypt and the merchandise of Cush and the Sebaites...” And all this Hezekiah and his people plundered.”

“Thou hast multiplied the nation, that is, the tribe of Judah, that assembled again in Jerusalem. לו הגדלת השמחה Unto him thou hast increased the rejoicing; this is according to the Keri; but according to the Ketib, To whom thou hast never before given so great rejoicing; comp. לא היה פחד There was no such dread before (Ps. 53:6).”

“300. Third, Sennacherib came and took the cities of Judah and besieged Jerusalem, as is said in 2 Kings 18:13, 17. And the prophet speaks here of this third persecution saying, the people, and he promises salvation to the Jews. Hence he does two things: first, he promises the grace of salvation, second, he assigns the cause: the zeal of the Lord of hosts (Isa 9:7). Concerning the first, he does three things: first, he promises salvation; second, he describes the order of salvation, where it says, you have multiplied (Isa 9:3); third, he describes the savior himself, where it says, for a child is born to us (Isa 9:6). 301. And he promises them salvation from two things: from confusion, and as to this he says: the people, of Judaea, that walked, that is, that proceeded in their affairs, in darkness, of doubt, have seen a great light, the day of comfort; and from gravity of punishment: to them that dwelt in the region of the shadow of death, that is, Judaea, which because of grave persecution was a similitude of death, light is risen, of divine comfort, below: arise, be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you (Isa 60:1).”

“You have multiplied the nation, you have not magnified the joy: they shall rejoice before you, as they rejoice in the harvest, as conquerors exulting for the spoils, when they divide the spoils. LXX: You have brought down a large portion of the people in your joy, and they shall rejoice in your presence, as they are accustomed to rejoice in the harvest, and as those who divide the spoils. We put both editions in dark places so that the diligent reader may recognize how much the Vulgate translation differs from the Hebrew truth and others. To the very light that appeared to the people in darkness, that is, to the Lord the Savior, an apostrophe is made. And it is said to him: You have multiplied the nation, that is, you have filled all nations with the knowledge of you; but you have not magnified the joy. According to which the Apostle says that he has perpetual sorrow for his brothers who are Israelites (Rom. X). And Jonah is grieved that the Ninevites have been saved in such a way that the gourd, or Ciceion, withered (Jonah IV). And the Lord himself speaks in the Gospel: I have come only to the lost sheep of the house of Israel (Matt. XV, 24). And in his suffering he said, 'Father, if it is possible, let this cup pass from me (Mat. XXVI, 39).' This passage means: If it is possible for the multitude of the Gentiles to believe without the destruction of the Jews, I reject suffering. But if they are to be blinded, let all the nations see, let your will be done, Father. So when Christ comes and the people of Christians are gathered from all nations, then the Apostles will rejoice, like harvesters rejoice in the harvest, of whom the Lord spoke: The harvest is plentiful, but the workers are few (Matth. IX, 37). And as conquerors rejoice, who divide the captured booty. For when a strong one has been captured and bound, his whole house is plundered, and the spoils are divided (Matthew 12).”

“For the yoke of his burden The yoke which was a burden to Hezekiah, and that he bent his shoulder for this heavy burden to pay harsh tribute, and the rod with which he had oppressed Hezekiah. have You broken You broke them together in one night. like the day of Midian in Gideon’s time, for they, too, fell together in one night, and on the night of the harvest of the Omer, as it is said (Judges 7:13): “And behold, a roasted cake of barley bread tumbled into the camp of Midian.””

“סבלו His burden. The form of the noun varies., סׂבֶל and סֵבֶל burden. The staff of his shoulder. The staff that smote his shoulder. החתות Thou hast broken. The ה has Pathah on account of the succeeding guttural (ח); comp. הַחלות Thou hast begun (Deuter. 3:24); it is a regular form. The second person refers to God, as in הרבית Thou hast multiplied. As in the days of Midian. In the time of Gideon.”

“302. You have multiplied the nation. Here he sets out the process and order of salvation as to four things. First, as to the frustration of the enemy, and as to this he says, you have multiplied the nation, in the army of Sennacherib, and have not increased, in them, the joy, that they might complete what they had proposed: he disappoints the counsels of the wicked (Job 5:13). Second, the plundering of the enemy, which happened when the people went out to collect their spoils after they had been killed by the angel, as is said below (Isa 37:36); hence they are compared to harvesters and victors: they shall rejoice, below: they shall obtain joy and gladness, and sorrow and mourning shall flee away from them (Isa 35:10).”

“For the yoke of their burden, and the rod of their shoulder, and the scepter of their exactor you have overcome, as in the day of Midian. LXX: For the yoke that was upon them, and the rod from their neck, has been taken away. For the rod of the oppressors shall be broken, as in the day of Midian. But you, O Lord and Savior, have removed the burden of his yoke, that is the devil, who once rejoiced in the world, who ruled over all nations, who pressed down the necks of all with the heavy yoke of bondage; and you have taken the rod with which he used to strike everyone, and compelled him to pay tribute for his sins, and you have lifted it from their shoulders: and you have made them serve you in freedom without any army and without shedding blood with your hidden hand: just as you once granted victory to the people of Israel over the Midianites under Gideon (Judges 7).”

“For, every victory shout sounds with clamor Heb. כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ. Some (Machbereth Menachem, p. 125, who claims that the root is סא interpret this as an expression of a ‘seah’ and a measure, as our Rabbis expounded it (Sotah 8b, Tosefta 3:1, Mid. Psalms 91:2, [where the Rabbis interpret this passage to mean that a person is rewarded with the same measure he metes out to others]), but, according to the simple interpretation of the language of the Scriptures, it is impossible to explain it as an expression [of a ‘seah,’] since the ‘vav’ and the ‘nun’ are not radicals but like שָׁאוֹן from שׁוֹאֶה, and הָמוֹן from הוֹמֶה, and חָרוֹן from חָרָה, this root will not assume a verb form with a ‘nun’ to say סוֹאֵן, but סוֹאֶה, just as from הָמוֹן, we say הוֹמֶה, and from שָׁאוֹן, שׁוֹאֶה, but one does not say: שׁוֹאֵן, הוֹמֵן, חוֹרֵן. I [therefore,] say that its interpretation is according to the context, and that it is hapax legomenon in Scripture. Its interpretation is an expression of a shout of victory in battle. [We, therefore, explain the words: כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ as follows:] The sound of [var. every] victory of any victor in war, is with clamor; it is the galloping of horses and the striking of shields against each other. And the garments of those killed in battle wallowing in blood. But in this victory there is no clamor, and there is no blood. but this shall be burnt He shall be burnt, consumed by fire.”

“סאון. According to some, this word is related to סאה measure, and the meaning of the whole phrase is, God gave to Assyria the full measure according to her deeds. Some say, that by metathesis סאון is said for אסון mishap; comp. כשב ═ כבש lamb; more correctly it may be said that this word is a hapax legomenon, and from the succeeding סואן, which is a verb (participle Kal), we see that נ is radical; the meaning of סאן is to cry loudly. ושמלה מגוללה בדמים And garments rolled in blood. Every one lies slain in his blood. Or the garment which rolled in the blood of murdered people, etc. לשרפה והיתה It was burned. This refers to the destruction of the host of Sennacherib, which was burnt by the angel (37:36)”

“Third, the liberation of slaves: for tyrants burden with precepts, and as to this he says, for the yoke of their burden, that which Sennacherib laid on them; they afflict with punishments, and as to this he says, and the rod of their shoulder, that is, with which they beat their shoulders; they plunder goods, and therefore he says, the scepter of their exactor, below: how is the exactor come to nothing, the tribute has ceased? (Isa 14:4); this may happen so easily, as in the day of Madian, that is, as Gideon overthrew the Madianites (Judg 7:19–22).”

“For every violent plunder with tumult: and the garment mingled with blood shall be for burning, and food for the fire. LXX: For every garment rolled in blood is for burning, fuel for the fire. For just as a garment, which is stained with human blood, cannot be washed, but when stained with blood, it is burned with fire so that the stains of foul blood may be destroyed along with the garment, in the same way the violent plunder, turmoil, and crowds of the devil, by whom he had subjected the human race to himself, are assigned to the fires of hell. Not all, but only a certain part of the people, are said to have believed, as it is significant; although you have led in joy because of what they said, others have interpreted differently and praised. And when, in the remaining [senses], they hold the same meaning, they gather a stole by deceit, and change garments, adding that he is about to give back, that is, the devil: namely, that he will give back all the souls that he had stripped with the help of God, with their former adornments: not only himself, but also his attendant demons: to whom, if the choice is given, they would rather choose to perish in flames than to lose the spoils.”

“For a child has been born to us Although Ahaz is wicked, his son who was born to him many years ago [nine years prior to his assuming the throne] to be our king in his stead, shall be a righteous man, and the authority of the Holy One, blessed be He, and His yoke shall be on his shoulder, for he shall engage in the Torah and observe the commandments, and he shall bend his shoulder to bear the burden of the Holy One, blessed be He. and...called his name The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah’s name, “the prince of peace,” since peace and truth will be in his days.”

“For unto us, etc. All this has come to pass through the merit of the child that is born unto us. We know that at the time of the invasion of Sennacherib, Hezekiah was thirty-nine years old; at the time of this prophecy he is, therefore, called child (ילד). פלא יועץ אל גבור אבי עד. According to some, these expressions are names of God, and the following שר שלום, the name of the child. I think that all these words are names of the child; he is called פלא wonder, because God did wonders in his days; יועץ counselling; this is distinctly said of Hezekiah (comp. 2 Chr. 30:2); אל גבור Mighty chief; for Hezekiah was powerful; אבי עד The father of perpetuity, because the reign of the house of David was prolonged through his merits: עַד has here the same meaning as in 58:15. שר שלום Prince of peace because peace was established in his days; comp. 2 Chron. 32:22”

“Fourth, as to the punishment of the enemy: and these things happen, for every violent taking of spoils, with tumult, that is, violent despoilers, as to the damage which they inflict on goods, and garment mingled with blood, of those whom they killed, as to damage inflicted on persons, shall be burnt, for, literally, they were burnt, below: and under his glory shall be kindled a burning, as it were the burning of a fire (Isa 10:16).”

“Likewise Isaiah also says, "For unto us a child is born." But what is there unusual in this, unless he speaks of the Son of God? "To us is given he whose government is upon his shoulder." Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a scepter, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on his shoulder both the power and the excellence of his new glory, even his cross; so that, according to our former prophecy, he might thenceforth reign from the tree as Lord.”

“To him who increased the authority To whom will He call this name? To the king who increases the authority of the Holy One, blessed be He, upon himself, to fear Him. authority an expression of government. [This is to refute those who disagree with us [the Christians]. But it is possible to say that “Prince of Peace,” too, is one of the names of the Holy One, blessed be He, and this calling of a name is not actually a name but an expression of (var. for the purpose of) greatness and authority. Comp. (Ruth 4:11) “And be famous (וּקְרָא שֵׁם) in Bethlehem. Also (II Sam. 7:9, I Chron. 17:8): “And I shall make for you a name.” Here too, Scripture means, “And He gave him a name and authority.”] and for peace which is given to him, there will be no end, for he had peace on all his sides, and this “end” is not an expression of an end to eternity, but there will be no boundaries. On the throne of the kingdom of David shall this peace be justice and righteousness that Hezekiah performed. and for peace Heb. וּלְשָׁלוֹם. This ‘vav’ is to rectify the word, thus: He [Hezekiah] increased the authority upon his shoulder, and what reward will He [God] pay him? Behold, his peace shall have no end or any limit. from now and to eternity The eternity of Hezekiah, viz. all his days. And so we find that Hannah said concerning Samuel (I Sam. 1:22): “and abide there forever.” And, in order to refute those who disagree [i.e., the Christians, who claim that this (Prince of Peace) is their deity], we can refute them [by asking], What is the meaning of: “from now”? Is it not so that the “deity” did not come until after five hundred years and more? the zeal of the Lord of Hosts Who was zealous for Zion concerning what Aram and Pekah planned about it. shall accomplish this but Ahaz does not deserve it, moreover, the merit of the Patriarchs has terminated. Addendum: And our Rabbis said: The Holy One, blessed be He, wished to make Hezekiah the Messiah and Sennacherib, Gog and Magog. Said the ministering angels before the Holy One, blessed be He, Should the one who stripped the doors of the Temple and sent them to the king of Assyria, be made Messiah? Immediately, Scripture closed it up.”

“But who is the good counselor? Certainly that one of whom it is said: 'His name shall be called Wonderful, Counselor, God, the Mighty, the Father of the world to come, the Prince of Peace.' He is the Angel of great counsel: this is he to whom we ought to attend with a pure heart. Ecclesiasticus says: 'Before all works let a true word precede you, and before every act a stable counsel.' The true word, which can neither be deceived nor deceive, is the only-begotten Son of God and his doctrine and his life. Let this word precede you and this stable counsel. Stable counsel is none other than that of my God; 'the counsel of the Lord remains forever.'”

“303. For a child is born to us. Here he describes the Savior. And first, as to his reception; second, as to his naming, where it says, and his name shall be called (Isa 9:6); third, as to his power, where it says, his empire shall be multiplied (Isa 9:7). For we receive him in our nature in his birth: for a child is born to us: I bring you good tidings of great joy that shall be to all the people: for, this day is born to you a Savior, who is Christ the Lord, in the city of David (Luke 2:10–11). We receive him in our knowledge in the testimony of the Father: this is my beloved Son, in whom I am well pleased: hear him (Matt 17:5). Bernard: lightly the boy is pleased, easily he pardons: we are poor and can give little; nevertheless for that child we can be reconciled to Christ the child if we wish. And a son is given. We receive him also in divine reverence through his passion, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). And the government is upon his shoulder, that is, the cross, through which he is raised up into government: and bearing his own cross, he went forth to the place which is called Calvary (John 19:17). 304. And his name shall be called. Here he sets out his naming, and first, a name expressing divine wisdom: wonderful: your knowledge is become wonderful to me (Ps 138[139]:6); hence all his works were wonderful, and especially in the union of natures in one person; as to human wisdom: counsellor, adding counsels to precepts: let one of a thousand be your counsellor (Sir 6:6). Expressing divine power: God: below, verily you are a hidden God (Isa 45:15); human power: mighty, in power: he is wise in heart, and mighty in strength (Job 9:4). Third, a name expressing abundance of goodness as to his divine nature: father of the world to come, that is, begetting sons into glory: for it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion (Heb 2:10); below: and he shall be as a father to the inhabitants of Jerusalem (Isa 22:21); as to his human nature, prince of peace, inasmuch as he is mediator: for he is our peace, who has made both one (Eph 2:14); you are a prince of God among us (Gen 23:6). 308. It is to be noted on the words, a child is born to us (Isa 9:6), that Christ is called a child, first, in birth, because of his age: entering into the house, they found the child with Mary his mother (Matt 2:11); second, in possessions, because of his poverty: you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes (2 Cor 8:9); third, in heart, because of his humility: learn of me, because I am meek, and humble of heart (Matt 11:29); fourth, in death, because of the baseness of his death: let us condemn him to a most shameful death (Wis 2:20). 309. It is to be noted on the words, is given to us (Isa 9:6), that Christ is given to us first, as a brother: who shall give you to me for my brother, sucking the breasts of my mother? (Song 8:1); second, as a teacher: O children of Zion, rejoice, and be joyful in the Lord your God: because he has given you a teacher of justice (Joel 2:23); third, as a watchman: O son of man, I have made you a watchman to the house of Israel (Ezek 33:7); fourth, as a defender, below: he shall send them a Savior and a defender to deliver them (Isa 19:20); fifth, as a shepherd: and I will set up one shepherd over them, and he shall feed them (Ezek 34:23); sixth, as an example of action: for I have given you an example, that as I have done to you, so you do also (John 13:15); seventh, as food for the journey: the bread that I will give is my flesh, for the life of the world (John 6:52); eighth, as the price of redemption: the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many (Matt 20:28); ninth, as a reward: to him that overcomes I will give to eat the hidden manna (Rev 2:17). 310. Likewise, it is to be noted on the words, upon his shoulder (Isa 9:6), that God laid upon the shoulder of Christ first, sins, as upon one who makes satisfaction: the Lord has laid upon him the iniquity of us all (Isa 53:6); second, a key, as upon a priest: and I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut (Isa 22:22); third, the government, as upon a ruler: the government is upon his shoulder (Isa 9:6); fourth, glory, as upon a conqueror: and I shall hang upon him all the glory of his father's house (Isa 22:24).”

“Listen to how Isaiah predicted this long beforehand when he said, "and his name shall be called Messenger of Great Counsel, Wonderful Counselor, God the Strong, the Mighty One, the Prince of peace, Father of the world to come."No one could say this of a mere man, as is obvious even to those who are very eager to show how stubborn they can be. No man from the beginning of time has been called God the Mighty or Father of the world to come or the Prince of peace. For Isaiah said, "There is no end of his peace." And what did happen makes it clear that this peace has spread over the whole earth and sea, over the world where people dwell and where no one lives, over mountains, woodlands and hills, starting from that day on which he was going to leave his disciples and said to them, "My peace I give to you; not as the world gives do I give to you." Why did Christ speak in this way? Because the peace which comes from a human being is easily destroyed and subject to many changes. But Christ's peace is strong, unshaken, firm, fixed, steadfast, immune to death and unending.”

“Surely the coming of God in the flesh could not remain hidden from humanity, since the prophet had openly said about him, as though to the whole human race: "behold your God," and "this is your God," and again "the mighty God, Father of the coming world, Prince of peace," and "of his kingdom there will be no end." Once God had come, however, did his coming remain hidden from those who openly confessed? Was Peter ignorant of the advent of God when he said, "You are Christ, the Son of the living God"? Did Martha not know the one in whom she believed or the meaning of what she was saying when she declared, "Lord, I believe that you are Christ, the Son of the living God who has come into the world"? Finally, was not everyone who asked him to heal diseases or to replace lost limbs or to raise the dead petitioning God's omnipotence rather than humanity's weakness?”

“305. His empire shall be multiplied. Here he describes his power, and first, as to the magnitude of his kingdom; second, as to the nobility of his kingdom: he shall sit upon the throne; third, as to its eternity: from henceforth and for ever. Concerning the first, he sets out two things. First, the magnitude of his kingdom: his empire shall be multiplied: and all kings shall serve him, and shall obey him (Dan 7:27); as to the quiet of peace: and there shall be no end of peace, below: you will keep peace: peace, because we have hoped in you (Isa 26:3). 306. Upon the throne of David. Here he describes the nobility of his kingdom. Upon the throne of David, that is, upon the Church, which is signified by the kingdom of David: and the Lord God shall give unto him the throne of David his father (Luke 1:32); as to the effect of his kingdom: to establish it, for resistance, and strengthen it, also for fighting, in judgment, that is, through judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5); as to the eternity of his kingdom, from henceforth, that is, from the time of the Incarnation, and for ever: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14). 307. Finally, he places the motive for giving this, the zeal, that is, the love, of the Lord, the Father: God so loved the world, as to give his only begotten Son (John 3:16). The Jews interpret this as Ezechias. But clearly his kingdom was not made strong eternally, nor do the names in 9:6, which signify divine eminence, fit him. Because of this, the Septuagint omits these names and puts in their place, angel of the great council.”

“Chapter IX - (Verses 8 onwards) The Lord sent a word into Jacob, and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars. Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. In all these things his anger is not turned away, but his hand is still stretched out, and the people have not turned back to the one who struck them, and they have not sought the Lord of hosts. We read above (2 Kings 16) that in the days of Ahaz son of Jotham, son of Uzziah, king of Judah, Rezin king of Syria went up, and Pekah son of Remaliah, king of Israel, came to Jerusalem to attack it. And (Isaiah 7) it is said that Isaiah the prophet was sent to meet Ahaz with his son Shear-Jashub, to tell him not to fear, and not to let his heart be faint because of the two smoldering stumps of firebrands, for the rule of Syria and Israel would soon come to an end. When he did not believe because of the magnitude of the matter and the immediate danger, he is ordered to ask for a sign for himself. And because he was an idolater, he did not want to do this either: therefore the Lord did not give a sign to the king himself, but to the house of David he gives a sign of his son who will be born of a Virgin, through whose invocation they will be delivered from imminent danger, and other things that we have interpreted up to this point. Therefore, with many mysteries being placed in the midst, now he returns to what he had begun, and prophesies the overthrow of Rezin and Ephraim, that is, of Syria and Samaria: The Lord sent a word into Jacob, and it has fallen upon Israel. Among the Hebrews, Dabar (), which is written with three consonant letters Daleth, Beth, and Res, depending on the quality of the places, if read as Dabar, it signifies 'word,' if Deber, 'death' and 'pestilence.' For this reason, many, being deceived by the ambiguity of the language, do not say that the word was sent, but death. Therefore, the Lord sent his word to Jacob, and it fell upon Israel. He wanted Judah to reign, as prophesied by Jacob in Genesis (Ch. XLIX): and Israel, that is, the ten tribes, claimed authority for themselves, of whom it was said: 'They have reigned, but not by me' (Hosea VIII, 4). Therefore, the dignity of the kingdom, which had passed from the rejected Saul to David through the anointing of Samuel, was transferred to Jacob, that is, to the twelve tribes, which were formerly called Jacob, in Israel: not as the LXX translated, 'came,' but fell among the wicked: which had been established for the righteous. Therefore, let the people of Ephraim and the inhabitants of Samaria, who are lifted up in pride because of their multitude, know that the kingdom of Judah is small and most insignificant compared to ours. Therefore, as their walls collapse, let us build ourselves a house with square stones. While their sycamore trees, which are cheap wood, are cut down in enemy attacks, let us construct our empire with cedars, which are indestructible, to signify an everlasting kingdom. Therefore, let all the people of Ephraim and the inhabitants of Samaria know that the Syrian who is now their ally will become their enemy. Or indeed, let sudden wars rise up against the Syrian himself, and let all things be turned into chaos, so that Syria may be moved against Israel from the east, and the Philistines, that is, the Palestinians, may be moved against them from the west, and together devour Israel. And when they have done these things, my hand is still stretched out, whether it is high above Israel, and it does not cease to strike them. And those who are cut off from God will not return to the one who strikes them, nor will they seek the Lord of hosts, worshipping golden calves instead of God. According to the anagoge, our scholars have explained this passage as follows: God sent his Son to Jacob, that is, to the Jews, and he came to Israel, that is, to the people of the nations, whom the Apostle also refers to as Israel (Rom. 9). But others say this: The Lord sent His word to the Church, which supplanted the former people, and fell in Israel, that is, in the heretics who boast of seeing God. Therefore, let their leaders and all who dwell in Samaria, that is, those who claim to keep God's law and to have an abundance of virtues and bring forth the fruits of righteousness (for this is what Ephraim signifies), know that they despise the Church in the pride of their hearts and consider its simplicity as ignorance. They say, 'Instead of its stones, we will build our own churches with square stones and the strongest ones, and instead of fruitless trees that quickly perish, we will construct the tallest cedars, which the Lord will destroy, and the righteous, speaking in the person of the wicked, will say, 'I have seen them but they have no place' (Psalm 36).' Therefore, the Lord says that Rasin, which is interpreted as secular wisdom, whom Ephraim relied on for help, will turn against him and all his enemies will fight against him, and he will be conquered from the East and the West, and they will devour Israel with their whole mouth. For these things, the LXX interpreted: Let us build a tower for ourselves, and God will crush those who rise against Mount Zion, and He will scatter its enemies. For they desire to build themselves a temple in Samaria, in imitation of the Temple of God; but although they have moved their feet from the East and have said, 'Come, let us build a tower and make a name for ourselves before we are scattered' (Gen. XI, 4): The Lord opposing them, their unity will be dissolved and their agreement will be scattered, and their tongues will be divided against each other, so that they do not become more evil by agreeing with each other, but rather destroy each other. And when they are thus struck and devoured by their enemies, they will not return to the Lord; but his hand is still ready to strike, according to what we read in Jeremiah: 'I struck your children in vain; you did not receive discipline' (Jerem. II, 30).”

“For it is written, "The Lord sent a Word into Jacob, and it hath fallen upon Israel." For Jacob means one that overthrows another, and Israel, one that sees God. And what is signified by Jacob but the Jewish people, and by Israel but the Gentile world? For in that very One Whom Jacob aimed to overthrow by the death of the flesh, the Gentile world, by the eyes of faith, beheld God. And thus the Word, that was sent to Jacob, lighted upon Israel; for Him whom the Jewish people rejected when He came to them, the Gentile world at once owned and found.”

“And Isaiah shows this: "The Lord has sent word against Jacob, it falls upon Israel." He has sent word against Jacob. Jacob is a name of nature, for He was of his seed; but it falls upon Israel: Israel is a spiritual name. We are the sons of Israel and the sons of Abraham according to the promise, for we are the imitators of Abraham's faith.”

“311. The Lord sent a word into Jacob. Here he describes the order of punishment according to the diversity of punishments. And first, he recalls the fault, second, he describes the punishment: and the Lord shall set up (Isa 9:11). And he denounces the fault in them in two ways. First, as to the transgression of divine precept; hence he says, the Lord sent a word into Jacob, that is, into Judah, or into the whole people, as the leaders were appointed from Judah: the scepter shall not be taken away from Judah, nor a ruler from his thigh (Gen 49:10; cf. Judg 9; 1 Sam 15). And it has lighted upon Israel, that is, it was frustrated in Israel, that is, in the ten tribes, who rejected the house of David (1 Kgs 12:19–20). Or the word of the law universally: if you play the harlot, O Israel, at least let not Judah offend (Hos 4:15).”

“Bricks have fallen, and hewn stones we will build The kings we had before Pekah reigned, e.g., Jehoahaz son of Jehu, in whose days we were diminished, like the matter stated (II Kings 13:7): “For the king of Aram had destroyed them,” were inferior, and they went away like a weak brick building that falls, but this one who is [king] now, is like a building of hewn stones, and similarly, cedars are superior to sycamores for construction.”

“312. Second, as to the excusing of the deed, inasmuch as they said that they had done well, being blinded by pride, for swelling of the mind is an obstacle to the truth, and therefore he says, and all the people of Ephraim, that is, the ten tribes, and the inhabitants of Samaria, as to the princes of the people, shall know, that is, they shall recollect themselves and their fault in the punishment, for punishment opens the eyes which fault closes. That say in the pride and haughtiness of their heart, inasmuch as in their heart they supposed that they were above others, and haughtiness, as to the presumption of the great things they proposed.”

“Whoever offers God his choicest goods is likened to Abel's works, while the one who brings cheap things is likened to the works of Cain or to the one who laughed at his father and went to tell his two brothers, or again to the one who decided to build a tower in the plain of Shinar, forgetting the one who had piloted him on the boat and had saved him from the water of the flood and blessed his fathers. Now he said, fleeing, "Come, let us dress stones and cut sycamores and cedars, and let us build a tower for ourselves."”

“Because the prophet recognized that the Jewish people would perish from the faith and because he foresaw that there would arise within the church holy apostles, through whom many of the Gentiles would be established in the strength of faith and life, he spoke with great encouragement, saying, "The stones have fallen, but we will build with square stones." Having foreseen the rise of the apostles, martyrs and doctors of the holy church, he was less troubled by the fall of the stones, which represents the judgment of the Jews, because he also saw the work of Almighty God, which is the holy church built from square stones.Four tables were built from the square stones, therefore, inasmuch as faith, life, patience and kindness were given from the lives of the saints as an example for the people to follow, that they might already have a foretaste of the table. That is, the people might know the virtues through which they can offer a sacrifice of prayer to Almighty God on the altars of their hearts. Whatever good the faithful people of the holy church have done or continue to do, then, they first received from the exemplary lives of their preachers. For how could they have acquired this foretaste of the table if they had not found the square stones? Let's look briefly at each of them, dearest brothers. Do you want to see an instance of faith? "For me, to live is Christ and to die is gain." Would you like to know what life is like? "The world is crucified to me and I to the world." Do you want to hear what patience sounds like? "To the present hour we hunger, we are buffeted and homeless, and we labor, working with our hands. We are cursed and we bless, we are persecuted and we endure, we are slandered and we implore."”

“And the Lord strengthened the adversaries of Rezin over him They trust in their dependence on Rezin, king of Aram, and the Holy One, blessed be He, shall strengthen the king of Assyria over him and stir him up to incite him to come upon him. So I heard from my teachers, but I say that “His enemies” is said in reference to the Shechinah. The Holy One, blessed be He, shall incite His enemies [to war] with one another, one nation with another nation, Aram and the Philistines with Israel, and Israel among themselves, as it is stated below in this matter: “Manasseh with Ephraim...””

“The bricks, that is, the kings of Judah, who were weak, are fallen down, away from us, but we will build our kingdom with square stones, that is, strong kings from among ourselves. They, namely, our enemies, as the Syrians, have cut down the sycamores, that is, the unfruitful kings of Judah; we will change them, that is, set up in their place, cedars, that is, lofty men from among ourselves, above: and make the son of Tabeel king in the midst thereof (Isa 7:6). On their pride, below: woe to the crown of pride, to the drunkards of Ephraim (Isa 28:1).”

“Aram from the east Aram harmed them from the east in the days of Jehoahaz and Joash, and the Philistines harmed them from the west, for the Philistines are west of them. despite all this...and His hand is still outstretched until He brings Sennacherib upon them. Alternatively: Aram from the east and the Philistines from the west were wreaking destruction in Judah in the days of Ahaz, as is explained in Chronicles (II 28:18), and over Israel and Judah as well, Isaiah was lamenting because of these misfortunes.”

“313. And the Lord shall set up. Here he describes the diversity of punishments as to three things which they trusted in. First, he threatens against the alliance of neighbors; second, against the use of persons whom they suppose that they have: and the Lord shall destroy (Isa 9:14); third, against the multitude of peoples: for wickedness is kindled (Isa 9:18). Concerning the first, he does two things. First, the punishment is set out; second, the preparation of further punishment: for all this (Isa 9:12). And he threatens two things: first, future destruction: and the Lord shall set up the enemies of Rasin, that is, the Assyrians, in a crowd, of war, concerning which, see 2 Kings 16:9.”

“Second, the attack of persecution: and the Lord will lead the Syrians, who were friends, from the east, according to the location of their land, and the Philistines from the west, who attacked Judah, and they shall devour Israel, they shall destroy, with their whole mouth, that is, all their affections: their joy was like that of him that devours the poor man in secret (Hab 3:14). 314. For all this his indignation is not turned away. Here the preparation of the punishment is set out, and second, the reason is assigned: and the people (Isa 9:13). Now the preparation is placed in the will: his indignation is not turned away: but yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Judah (2 Kgs 23:26); and as to his power: his hand; he speaks in a human manner, above: and I will turn my hand to you, and I will clean purge away your dross (Isa 1:25).”

“It is better to turn again when we err than to be free from correction when we stumble. For whom the Lord loves he chastens, and a rebuke is a fatherly action. Every soul that is not chastised is not healed. Is not then freedom from chastisement a hard thing? But to fail to be corrected by the chastisement is still harder.”

“Against them the prophet complains to the Lord, saying, "You have bruised them, and they have refused to receive correction." … Hence again the Lord says, "The people are not returned to him who has struck them." … Hence the Lord reproaches the people of Israel, captive yet not converted from their iniquity, saying, "The house of Israel is become dross to me; all these are brass, and tin, and iron and lead, in the midst of the furnace." This is as though he said unmistakably, "I wished to purify them in the fire of tribulation, and I wanted them to become silver or gold. But they have turned from me in the furnace into brass, and tin, and iron and lead, because even in tribulation they have rushed forward not to virtue but to vices." When brass is struck, it gives off a greater sound than do other metals. He … who when chastised breaks forth into sounds of murmuring has turned to brass in the midst of the furnace. Tin, however, when skillfully treated, presents the deceptive appearance of silver. He therefore who is not free from the vice of pretence in the midst of tribulation has become tin in the furnace. But he uses iron who plots against the life of the neighbor, and he is iron in the furnace when he does not put away in his tribulations the wickedness of doing harm to neighbors. Lead, again, is heavier than the other metals. He then is found to be lead in the furnace who is so weighed down by the burden of his sin that even in tribulation he is not raised above earthly desires.”

“a large arch and a small arch An expression denoting kings and sultans. כִּפָּה, arcum voltum, arvolt in O.F. [an arch] i.e., those who hover over them like an arch. a small arch Heb. (אַגְמוֹן). This too is a small arch, and since it is bent over like a rush, (אַגְמוֹן), Scripture calls it אַגְמוֹן. And in the Baraitha of Samuel we find that there are constellations in the heavens, appointed to [influence the world], and these are their names. Here the prophet states that all their savants who prophesy for them and gaze at the stars, the Lord will cut off from them.”

“(Vers. 14 seqq.) And the Lord will scatter from Israel the head and the tail, the bend and the corrupt in one day. The venerable and honorable, he is the head; and the Prophet teaching falsehood, he is the tail. And there will be those who call this people blessed, deceiving, and those who are called blessed, being cast down. Therefore, the Lord will not rejoice over his young men, and will not have mercy on his orphans and widows, for every hypocrite is wicked, and every mouth has spoken foolishness. In all these things his anger is not turned away, but his hand is stretched out still. For wickedness is kindled as a fire: it shall devour the brier and the thorn, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm. Manasses Ephraim, and Ephraim Manassen, together they are against Judah. In all these things, his fury is not turned away, but his hand is still stretched out. Not only will the Lord raise up adversaries against him, and turn his enemies into turmoil, Syria from the East and the Philistines from the West, to devour Israel with their whole mouth, but because he has not turned back to the one striking him, nor has he sought the Lord of hosts, he will extend his hand to strike, to destroy the head and the tail, the one perverting what is right (Jeremiah 2). He himself, the long-lived and honorable one, has interpreted who is the head. And he says that the tail is the Prophet who teaches falsehood, that is, the false prophet. He spoke about the rulers and now he joins together the nobles and the common people, so that both the teachers and the disciples, the learned and the ignorant masses, should equally obey. For those who called the people blessed are deceivers; and those who were called blessed, not because of their virtue, but because of their gifts, will be thrown into death. And above, we read: My people, who call you blessed, deceive you and overthrow the paths of your feet (Isa. III, 12). In such a people, God will have no mercy on anyone: not the orphans, not the widows, because every hypocrite is one who pretends one thing and does another: promising chastity and living luxuriously, preferring poverty and filling their pockets. From where he connects and says: And the whole mouth has spoken foolishness. Because of all these things, the Lord does not cease to be angry, but still raises His hand to strike. And because they have done these things, impiety will be kindled like fire, so that it devours not the cultivated field, but thorns and thistles; not fruitful trees, but a barren wilderness, in which beasts dwell, and the consuming flame snatches away. Therefore, it is said that the density of the wilderness, with fire placed underneath, is twisted by the smoke of pride and height. For everything that is exalted and rises high can be called proud. For unknowingly desiring something, the seventy translated: and it will devour all things around the hills. From hence, the earth trembled at the anger of the Lord, and the people became fuel for the fire, because there was such cruelty in them, that they spared not even the dearest name of brotherhood, but forsaking and despising the right hand, they were satiated with the things that were on the left: while enduring hunger for pleasures and evils, and always desiring to join worse things with bad ones. Moreover, Manasseh and Ephraim, who were born of the same mother and from the same parent, erupted into such rage that they clashed with each other in hostile hatred. Let us read the volumes of Kings and Chronicles, and we will find civil wars among the people of Samaria, as they fought for different kings, and how, with their own kings killed, they surrendered to the conquest of Judah. According to the allegory, the Lord will remove both the head and the tail, the greater and the lesser. Calling them tails, not humans, but beasts, reveals that heretics use this member to protect their excrement and to repel small animals. And it joins together and distorts the head and the tail, which subvert the precepts of the law and pervert the straight way. It will also destroy the long-lived one, because it is the head, and the false prophet who is placed in the tail, and both teachers and disciples; some who praise sinners for their gifts: others who do not feel their own evils praised, nor do they repent. Because of this, the Lord will not rejoice in their youths. Woe to the city whose king is a youth! And those who have lost the true God the Father or Lord will not obtain mercy. For every heretic is a hypocrite, doing one thing and pretending another, and whatever he speaks, although it may seem to be wisdom, is foolishness. Because of these things, He stretches out His hand to punish, and like a voracious flame, He will consume all their impieties, like thorns. And words without virtues, which are compared to a fruitless jump, will be enveloped in the smoke of pride. For their punishment, the whole earth will quake, and the deceived peoples will be handed over to eternal fires, because for the sake of shameful gain, they do not spare even their own, but eagerly seize plunder from the deceived peoples, leaving behind their possessions and dwelling in the worst things. And although they always find the left path, they are never satisfied with their own errors, devouring the flesh of their own arm and fighting against the Church with equal zeal. Because of luxury and pleasures and the pursuit of wealth, people among themselves have discord, so that from one heresy two are made, and again they themselves are divided into factions, to lead away their own flocks and devour the homes of widows and sinful women, always learning but never coming to the knowledge of the truth (2 Timothy 3). In all these things, the wrath of the Lord does not turn away, consuming vices and overturning; but as much as they excel in sinning, so much more does He extend His hand for punishment.”

“Remember what is written in Isaiah: "The elder and honored man is the head, and the prophet who teaches lies is the tail, and there will be some who delight my people while deceiving them, and those who are delighted will be cast headlong." Thus it is clear that some desire to master those domains which all the saints and teachers of the truth are zealous to avoid, namely, worldly glory and the deception of harmful preaching. The power in their tails, therefore, extends back into this life for five months, where the lie is able to marshal the wicked or temporarily to torture the spiritual.”

“Where the head and the tail are said through the prophet to be destroyed, it is clear that priests are designated by the head and prophets by the tail. The crown, therefore, is removed from the head when those who are seen to preside over the body of the church abandon the rewards of heavenly compensation. Once its leaders fall, normally, the army that follows them also succumbs. Hence, soon after the condemnation of the leaders, Job comments on the manifold afflictions of the church: "He destroyed me on every side, and I perish; and he has removed my hope like uprooting a tree." For the church is destroyed on every side and perishes in the persons of its sick members when those who seem to be its strength are corrupted, that is, when the crown is removed from the head because its leaders have abandoned their pursuit of eternal rewards. It is in reference to the sick who have fallen that Job then adds, fittingly: "and he removed my hope like uprooting a tree." A tree is felled by a gust of wind. And what is more similar to a person who falls into unrighteousness as a result of being terrorized with threats than a tree that loses its straightness because of the wind?”

“315. The Lord shall destroy. Here he threatens against trust in the use of persons; and first, the punishment is set out; second, the preparation of further punishment: for all this (Isa 9:17). Now persons seemed useful either for defense, and against these he threatens first; or for provoking divine mercy, and he threatens against these where it says, therefore the Lord shall have no joy in their young men (Isa 9:17). Concerning the first, he does three things. First, their dignity is set out and their fault, and the fault under a metaphor, him that bends down, as to the prince, against the rectitude of justice, and him that corrupts or holds back, namely, the prophet: and they violated me among my people (Ezek 13:19).”

“the leaders Heb. מְאַשְׁרֵי, leaders. Comp. (Job 23:11) “On His steps (בַּאֲשֻׁרוֹ), my foot has held fast.” and those led by them (lit. him) those who learned the ways of the false leaders. [Others read:] Those led in the way of the misleaders who lead them in these ways, confusing and perplexing ways, from which there is no way to emerge. The expression of מְבֻלָּעִים, misled or corrupt, applies to “ways,” in the manner it is stated elsewhere (supra 3:12): “O my people! Your leaders lead you astray, and the way of your paths they have corrupted.””

“He [Paul] lived not to himself but to Christ and his preaching. He crucified the world to himself, and being crucified to the world and the things which are seen, he thought all things little and too small to be desired. [He thought this] even though from Jerusalem and round about to Illyricum he had fully preached the gospel, even though he had been prematurely caught up to the third heaven, and had had a vision of Paradise, and had heard unspeakable words. Such was Paul, and everyone of similar spirit with him. But we fear that in comparison with them, we may be foolish princes of Zoan, or extortionists who exact the fruits of the ground or falsely bless the people.”

“Third, he sets out the punishment: and they that call this people blessed, shall cause them to err, and those who are led astray, that are called blessed, shall be thrown down, above: O my people, they that call you blessed, the same deceive you (Isa 3:12). You shall fall today, and the prophet also shall fall with you (Hos 4:5).”

“For wickedness has burnt like fire Their wickedness shall burn them and consume them like fire. worms and thorns [i.e.,] their [worms and thorns] shall consume their rebels and their transgressors. and it kindled in the thickets of the forest in the impoverished segment of the population. “Thicket” refers to the branches. and they have become entangled by the thickening smoke. They shall become entangled and hemmed in by the strength of the conflagration. Every expression of entanglement has only בך as its radical. Comp. (Job 28:11) “From the recesses (מִבְּכִי) of the rivers”; (Psalms 94:7) “The valley of entanglement (הַבָּכָא).” And the ‘nun’ appears in it sometimes, and here an ‘aleph’ appears in place of the ‘nun,’ like the ‘aleph’ of אִבְחַת, “the howling of the sword” (Ezekiel 21:20), and the ‘aleph’ of וְאַחְוָתִי, “And my speech in your ears” (Job 13:17).”

“316. Therefore. Here he threatens against persons who are useful for provoking mercy, either because of integrity of the flesh: their young, namely, virgins; or because of age: their orphans; or because of weakness, widows. And first, the punishment is set out: neither shall he have mercy; second, the reason is set out as to dissimulation in works: for every one is a hypocrite; as to malice in the heart: and wicked; as to falsehood in the mouth: and every mouth has spoken folly: the hope of the hypocrite shall perish (Job 8:13). 317. For all this: as explained above.”

“Mary said to him, "How can this be, since no man has known me?" He said to her, "The Holy Spirit will come, and the power of the Most High will overshadow you." Why did he not mention the Father's name but instead the name of his Power and the name of the Holy Spirit? Because it was fitting that the Architect of the works [of creation] should come and raise up the house that had fallen and that the hovering Spirit should sanctify the buildings that were unclean. Thus, if the Progenitor entrusted the judgment that is to come to his [Son], it is clear that he accomplished the creation of humanity and its restoration through him as well. He was the live coal that had come to kindle the briars and thorns. He dwelt in the womb and cleansed it and sanctified the place of the birth pangs and the curses.”

“the smoke has reached Heb. נֶעְתַּם. Jonathan translates: The earth has become scorched. But I find it difficult to explain it in that manner, for it should state נֶעֶתְמָה [since אֶרֶץ is a feminine noun,] and since it is hapax legomenon in Scripture, appearing neither in the sense of the Targum nor any other sense, I explain it according to its context: By the wrath of the Holy One, blessed be He, this smoke reached the earth, and it is an expression that it was ‘decreed’ upon the earth or an expression of ‘reaching’ the earth.”

“318. For wickedness is kindled. Here, against trust in the multitude of the people, he threatens dissension, then the preparation of further punishment: after all these things (Isa 9:21). Concerning the first, he does two things: first, the metaphor of fire is set out; second, of famine: and he shall turn to the right hand (Isa 9:20). Concerning the first, he does two things: first, he sets out the metaphor; second, the explanation: by the wrath of the Lord (Isa 9:19). 319. He threatens the punishment of dissension under the metaphor of burning; hence, he first sets out the efficient cause of the burning: for wickedness is kindled, as if to say: your impiety is like a fire kindled to burn you up, below: behold all you that kindle a fire, encompassed with flames, walk in the light of your fire (Isa 50:11); second, the material cause: it shall devour the briar, that is, a vicious people, above: briers and thorns shall come up over it (Isa 5:6). Second, the burning itself: it shall kindle in the thicket of the forest, that is, in the woods in which there are many trees, signifying the multitude of the people; and the effect: and it shall be wrapped up in the pride, that is, the height, of smoke: for smoke ascending from fire enwraps the tops of trees, and the tribulation of dissension darkens the vision of men: fire has devoured the beautiful places of the wilderness: and the flame has burnt all the trees of the country (Joel 1:19).”

“320. And he shall turn to the right hand. Here he threatens the same punishment under the metaphor of famine. And first, he sets out the metaphor, and he shall turn, as if his deeds are seen, to the right hand, by which friends are signified, and shall be hungry, to do evil still; on the left hand, enemies; the flesh of his own arm, kinsmen.”

“Second, he explains this metaphor as to kinsmen: Manasses Ephraim, and Ephraim Manasses, who were both sons of Joseph. Third, as to enemies: they together shall be against Judah: every brother will utterly supplant, and every friend will walk deceitfully (Jer 9:4). Above: and the people shall rush one upon another, and every man against his neighbor (Isa 3:5). 321. After all these things his indignation is not turned away, but his hand. Explain all this as above.”