But I know their works, and their thoughts: I come that I may gather them together with all nations and tongues: and they shall come and shall see my glory.

“And I - their deeds and their thoughts have come etc. And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and K’li Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, “For the sake of my name, the Lord shall be glorified,” let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): “And I will gather all the nations to Jerusalem.” and they shall see My glory When I wage war with them with the plague of the following description (ibid. 14:12): “Their flesh shall disintegrate...and their eyes...and their tongue.””

“ואנכי מעשיהם ומחשבתיהם And I am their works and their thoughts. It has the same meaning as the rulers take counsel together against the Lord, and against His anointed (Ps. 2:2), באה The time hath come. Supply עת time. The meaning of the whole verse is, When they intend to rebel against me, then the time is come to assemble all nations round Jerusalem, etc. And see my glory. I shall punish them till they will declare my glory to all people. This passage refers to the war of Gog and Magog.”

“Thus says the Lord. Here he determines the manner of the execution of the sentence already given: and first specifically as regards the Jews; second universally as regards all: but I, their works and thoughts. The first is divided into two: in the first he excludes false confidence; second he sets forth and determines the sentence given, as to the manner of its execution: Hear the word of the Lord. Concerning the first there are two parts. First he excludes false confidence in the holiness of the temple, showing that the temple is not the place of God: both from the greatness of God, who fills all things — whose seat heaven is called, because it shares abundantly in his goodness, just as a seat holds the greater part of the one sitting; while earth is his footstool, because the earth shares least in his goodness, just as the outermost part reaches only to the footstool — or by heaven the saints are meant, and by earth the earthly-minded. 3 Kings 8: if heaven and the heaven of heavens do not contain you. Jeremiah 23: I fill heaven and earth. Acts 17: not in the hand-made things of the temple. Then from rest: because each thing rests in the place that is its own place; but God does not rest in anything, rather all things rest in him, as made by him. And what is his place? Above, ch. 40: lift up on high. And he gives a useful remedy: but to whom — the poor one, that is, the humble man who considers himself small as to the present; the contrite, as to past sins; the trembling, as to his resolve concerning what is to be done in the future. Ecclesiasticus 15: his eyes are upon those who fear him. Second, he excludes the confidence they had conceived from the rite of sacrifices: and first he sets down their reprobation: he who sacrifices an ox — as if he were to say: their sacrifices are so abominable, as if they were doing something against the law, because they were offering the same things to idols. He who blesses — that is, praises and venerates. Above, ch. 1: do not offer sacrifice any more. Second, he shows the reason for the reprobation, first setting down their fault: they have chosen all these things — namely, the sacrifices — walking in their own ways, evil ones. Proverbs 2: they rejoice when they have done evil, and exult in the worst of things. Second, he threatens punishment: hence, and I — Proverbs 3: he himself will mock the mockers. Job 3: the fear that I feared has come upon me, and what I dreaded has happened to me. Third, he charges the sinners with hardness of heart: because I called — Proverbs 1: I called, and you refused. Hear the word of the Lord. Here he carries out the manner of executing the sentence already given: and first as to the rewards of the good; second as to the punishments of the wicked: and it shall be known. The first is in two parts. First he rouses attention: you who tremble, out of reverence for his words. Ecclesiasticus 2: you who fear the Lord, believe in him. Second, he pursues the promise: and first as to vengeance upon the mockers, setting down their mockery: your brothers have said. Let him be glorified — as if to say: let the glory of the Lord appear, which you expect — as if to say: it will never appear. Above, ch. 5: he will come quickly and swiftly, he will not fail nor grow weary in it. And foretelling their confusion: but they shall be confounded, in this way: a voice of the people, fearing; a voice of the Lord, as to the tumult of enemies. Zephaniah 1: the voice of the day of the Lord is bitter. Second, he carries out the promise as to the abundance of good things: and first as to the reuniting of the people, setting down the promise: before she was in labor — that is, suddenly, and at once, the children of Jerusalem shall be gathered to her, just as if a woman should suddenly bring forth a son, with no labor going before. Above, ch. 37: the children have come as far as the birth. Mystically it is expounded of the childbearing of the Blessed Virgin, and of the childbearing of the Church in the conversion of the faithful, and of the bringing-forth of the eternal generation. And he introduces a question of wonder: who has ever heard such things? Above, ch. 49: who has begotten for me? And he sets down the answer in the person of the Lord: shall not I myself bring forth? — gathering the Jews, or converting the faithful, or the Son from eternity. Similarly, Psalm 93: he who planted the ear, shall he not hear? Or he who formed the eye, does he not consider? And these arguments hold, if that which is of perfection in creatures is attributed to him, with everything that belongs to imperfection removed. Second, he promises immense consolation to those gathered. And first he invites others to rejoice with them: rejoice with Jerusalem — in her, as in the object of joy — setting down the condition of those who rejoice together, as to affection: you who love. Canticle of Canticles 5: eat, O friends, and drink, and be inebriated, dearest ones. As to the sign of affection: you who mourn. Matthew 5: blessed are they who mourn, for they shall be comforted. And the fruit of that shared rejoicing, as to the sharing of gladness, or of peace: that you may suck — Canticle of Canticles 1: your breasts are better than wine. As to the sharing of glory: that you may milk it out, as those who milk out milk. Job 22: then you shall abound in delights over the Almighty. Second, he promises a copious bestowal of peace: for thus says the Lord: I will turn — so that it may be called an overflow, like a river which, though it comes down with great force, does not overflow. And of glory, and as it were a torrent. Above, ch. 48: it would have been made like a river. Third, he promises the full reception of consolation. First as to the administering of the nations: which you shall suck — unto the glory of the nations, because the kings of the nations themselves shall comfort you, and shall sustain you. Hence there follows, at the breasts. Mystically he speaks of the apostles, who rejoiced in the glory of the nations swiftly converted, and carried them, as it were, to the breasts by gentle admonitions. Above, ch. 60: you shall suck milk. Second, as to the divine protection: as if to someone, a mother. Hebrews 12: you have forgotten the consolation. Third, as to the enjoyment of good things: you shall see — the good things given you by God; your bones — you who in adversity were like dry bones. Ezekiel 37: dry bones, hear the word of the Lord. Or, you shall see the divine essence. Ecclesiastes 11: light is sweet, and it is delightful for the eyes to see the sun. Bones, unto the resurrection. And it shall be known. Here he promises punishments to the wicked: and first he threatens punishment, setting down the indignation of the judge: the hand, afflicting the wicked among his servants. Or, the hand of consolation, among his servants, through its effect. Above, ch. 27: there is no indignation in me. He also sets down the greatness of the punishment: for behold, the Lord — in fire, by which the city was to be burned, or by which the world was to be purged. Chariots — the army of the Chaldeans, in which God comes, as it were; or the Angels who will come with him to judgment. Psalm 96: fire shall go before him. Amos 9: they shall perish by the sword of God. He also sets down the multitude of those punished: they shall be multiplied. Above, ch. 34: for the victim of the Lord is in Bosra, and a great slaughter in the land of Edom. Second, he reproaches their guilt: who were sanctifying themselves, thinking to cleanse themselves from uncleanness by waters, or even by the sacrifices of idols, in the gardens, in which they worshipped idols, or gave themselves over to pleasure, after one, coupling with women after the manner of beasts. Or, behind the door — literally, the mouse, the dormouse, against the law, Leviticus 11. Above, ch. 65: they eat swine's flesh, and unclean broth. But I. Here he pursues the manner of the discernment as regards all in common: and first he proclaims the universal judgment: their works and thoughts — judging, as it were, for both together; I come, on the day of judgment. Or, the various kingdoms of your enemies, and destroying the wicked among you. They shall come, to Jerusalem after your return, or to judgment, or to the faith. Joel 3: behold, I will raise them up out of the place in which you sold them. Second, he sets down the summons: and I will set among them — that is, among the Jews who shall be with Zerubbabel and the other leaders — a sign, the edict of Cyrus, to the nations, to which the Jews had been scattered; to Lydia, those who hold the arrow, because they are good archers; my glory, which shall appear in your deliverance. Above, ch. 11: he shall lift up a sign among the nations. Or, he sets the sign of the cross among the apostles, that all may be turned to God, as it were preparing them for judgment. Third, he sets down the preparation of those who are to be judged: and first as to the good; second as to the wicked: and they shall go forth, and shall see. The first is in two parts. First, as to the Jews, setting down their honorable return: they shall bring them on horses — by which are signified the aids which those returning had from the Gentiles. Baruch 5: the Lord shall bring these to you. Or there are signified the various conditions of those who are converted to the faith, as the Gloss expounds. Second, the exaltation of their return, first as to dignity: and I will take — which was fulfilled literally in the Jews, and also in the apostles. Above, ch. 61: you shall be called the priests of the Lord; it shall be said of you, ministers of our God. Second, as to the preservation of their offspring: for as the new heavens, as above, ch. 65 — so shall it stand, forever. Jeremiah 31: if these laws shall fail before me, says the Lord, then the seed of Israel also shall fail. Or, the saints shall stand forever, renewed like heaven and earth. Third, as to the duration of their glory: and it shall be month — as though month shall succeed month, and feast shall succeed feast, in your prosperity. Above, ch. 29: year has been added to year, and the solemnities have run their course. Mystically, the Church after the end; spiritual rest after carnal. Second, as to the Gentiles: and all shall come — because from the various nations they came to Jerusalem to worship the Lord. Psalm 85: all the nations shall come and shall adore before you, O Lord. Or, on the day of judgment: and they shall go forth. Here he sets down the second judgment, as regards the wicked: and first the outflow of the punishment: and they shall go forth, coming to Jerusalem, and they shall see, in the ancient tombs, and in the fields, the bones of their dead fathers. Above, ch. 34: their slain shall be cast out, and from their carcasses a stench shall rise. Or, the saints shall see the damned falling into damnation. Second, he sets down the duration of the punishment: their worm — of conscience, by which even the dead shall be tormented; and fire — of hell. Judith 16: he will give fire and worms into their flesh. Third, the delight taken in these punishments, as regards those who see them: and they shall be unto satiety to all flesh — that is, to the saints. Psalm 57: the just shall rejoice when he shall see the revenge. From these punishments may he free us, who has granted both to begin and to complete. And thus ends the sentence and the literal exposition on Isaiah according to Brother Thomas Aquinas, which Brother Iacobinus of Asti, of the province of Lombardy, at that time a student in the general house of studies at Naples, transcribed into legible letters, completing the authorities. He also arranged collations at certain places upon each of the lectures, and this he did for the benefit of the friars of our order, and that copies of the said writings might be had. Therefore, praise be to him who granted both to begin and to complete. Amen.”

“For I know their works, and their thoughts,.... That is, of the persons before described; their evil works and thoughts, which are known to Christ the discerner of the thoughts and intents of the heart, whose eyes are as a flame of fire to pierce and penetrate into them, Rev 2:18 or, "as for me (l), their works and their thoughts"; as I know them, and abhor them, I will take vengeance on them for them, for what they have devised and done against me and mine: "and it shall come"; that is, it shall come to pass, or the time shall come: that I will gather all nations and tongues; not against Jerusalem in the war of Gog and Magog, as the Jewish commentators, Aben Ezra, Jarchi, and Kimchi, interpret it, illustrating it by Zac 14:2 but to Christ and his church, by the preaching of the Gospel; which in the latter day will be published to every nation, kindred, tongue, and people, and that immediately upon the destruction of both the western and eastern antichrists; and particularly, by the means of the latter, way will be made for it into the kingdoms of the east, which thereby will become the kingdoms of our Lord and of his Christ, Rev 14:6, and they shall come and see my glory; the glory of Christ's person, offices, and grace; the glory of his Gospel, worship, and ordinances; the glory that will be upon Zion the church, and on all which there will be a defence, and a glorious sight it will be; see Isa 4:5. (l) "ad me vero quod attinet", Piscator, De Dieu, Cocceius, Vitringa.”

“The conversion of the nations is again announced. The text is of difficult construction. St. Jerome says, that their works and thoughts are gathered together to prove the justioe of the Judge. The nations are called to witness the glory of Christ, as revealed in the Church, and to adore His justioe in rejecting the Jews, whose prevarications and unbelief provoked His displeasure.”

“know--not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I . . . their works and thoughts," &c.; namely, will punish [MAURER]. it shall come--the time is come that I will, &c. [MAURER]. gather . . . nations--against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Isa 66:19) shall "see God's glory" (Zac 12:8-9; Zac 14:1-3, Zac 14:9). tongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Dan 7:14; Zep 3:9; Rev 7:9-10).”

“The prophecy now marks out clearly the way which the history of Israel will take. It is the same as that set forth by Paul, the prophetic apostle, in Rom 9-11 as the winding but memorable path by which the compassion of God will reach its all-embracing end. A universal judgment is the turning-point. "And I, their works and their thoughts - it comes to pass that all nations and tongues are gathered together, that they come and see my glory." This v. commences in any case with a harsh ellipsis. Hofmann, who regards Isa 66:17 as referring not to idolatrous Israelites, but to the idolatrous world outside Israel, tries to meet the difficulty by adopting this rendering: "And I, saith Jehovah, when their thoughts and actions succeed in bringing together all nations and tongues (to march against Jerusalem), they come and see my glory (i.e., the alarming manifestation of my power)." But what is the meaning of the opening ואנכי (and I), which cannot possibly strengthen the distant כּבודי, as we should be obliged to assume? Or what rule of syntax would warrant our taking בּאה וּמחשׁבתיהם מעשׂיהם as a participial clause in opposition to the accents? Again, it is impossible that ואנכי should mean "et contra me;" or ומחשׁבתיהם מעשׂיהם, "in spite of their works and thoughts," as Hahn supposes, which leaves ואנכי sevael hc quite unexplained; not to mention other impossibilities which Ewald, Knobel, and others have persuaded themselves to adopt. If we wanted to get rid of the ellipsis, the explanation adopted by Hitzig would recommend itself the most strongly, viz., "and as for me, their works and thoughts have come, i.e., have become manifest (ἥκασιν, Susanna v. 52), so that I shall gather together." But this separation of לקבּץ בּאה (it is going to gather together) is improbable: moreover, according to the accents, the first clause reaches as far as ומחסבתיהם (with the twin-accent zakeph-munach instead of zakeph and metheg); whereupon the second clause commences with באה, which could not have any other disjunctive accent than zakeph gadol according to the well-defined rules (see, for example, Num 13:27). But if we admit the elliptical character of the expression, we have not to supply ידעתּי (I know), as the Targ., Syr., Saad., Ges., and others do, but, what answers much better to the strength of the emotion which explains the ellipsis, אפקד (I will punish). The ellipsis is similar in character to that of the "Quos ego" of Virgil (Aen. i. 139), and comes under the rhetorical figure aposiopesis: "and I, their works and thoughts (I shall now how to punish)." The thoughts are placed after the works, because the reference is more especially to their plans against Jerusalem, that work of theirs, which has still to be carried out, and which Jehovah turns into a judgment upon them. The passage might have been continued with kı̄ mishpâtı̄ (for my judgment), like the derivative passage in Zep 3:8; but the emotional hurry of the address is still preserved: בּאה (properly accented as a participle) is equivalent to העת(בּא) בּאה in Jer 51:33; Eze 7:7, Eze 7:12 (cf., הבּאים, Isa 27:6). At the same time there is no necessity to supply anything, since באה by itself may also be taken in a neuter sense, and signify venturum (futurum) est (Eze 39:8). The expression "peoples and tongues" (as in the genealogy of the nations in Gen. 10) is not tautological, since, although the distinctions of tongues and nationalities coincided at first, yet in the course of history they diverged from one another in many ways. All nations and all communities of men speaking the same language does Jehovah bring together (including the apostates of Israel, cf., Zac 14:14): these will come, viz., as Joel describes it in Joe 3:9., impelled by enmity towards Jerusalem, but not without the direction of Jehovah, who makes even what is evil subservient to His plans, and will see His glory - not the glory manifest in grace (Ewald, Umbreit, Stier, Hahn), but His majestic manifestation of judgment, by which they, viz., those who have been encoiled by sinful conduct, are completely overthrown.”