Literal Commentary on the Prophet Isaiah

Prologue of St. Thomas

Habakkuk 2:2–3

Write the vision, and make it plain upon tables: that he who reads it may run through it. For as yet the vision is far off, but it shall appear at the end.

1. From these words, we can understand three things about the book of the prophet Isaiah, which we have at hand: the author, the manner, and the subject matter.

Regarding the first, three things are set out, namely: the author, the author’s minister, and the minister’s office or gift.

The author is shown in the authority of the speaker; hence it says, and the Lord answered me, and said, write the vision. For the author of Holy Scripture is the Holy Spirit, as it says below: now the Lord God has sent me, and his Spirit (Isa 48:16); for prophecy never came by the will of man, but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21); for it is the Spirit who speaks mysteries (1 Cor 14:2).

The minister is shown in the act of writing, for he says, write. The tongue of the prophet was an organ of the Holy Spirit, as is said in Psalm 44:2[45:1]: my tongue is the pen of a scribe who writes swiftly; and: what then is Apollo and what is Paul? The ministers of him whom you have believed (1 Cor 3:4).

The office of the minister is shown in the privilege of the vision, for it says, the vision, as it says in 1 Samuel 9:9: for he who is now called a prophet, in time past was called a seer; and in Numbers 12:6: if there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream. Thus, therefore, the author is clear.

2. The manner is shown in what follows, and make it plain. For this prophet’s manner of writing is plain and open. Hence, as is said in the Prologue [of Jerome], he seems to be not prophesying about the future, but rather composing an account of past events.

In regard to the manner of writing, three things are set out: namely, the explanation of the vision, the reason for the explanation, and the benefit that follows.

The first is shown where it is said, make it plain. He makes plain what he has seen, or the vision, in three ways:

first, through the use of similitudes;

second, through the expression of thought;

third, through the beauty of his words.

And in these three ways this prophet surpasses the other prophets.

For he sets out beautiful and courtly similitudes, which indeed are necessary for us, because of the connaturality of sense to reason: for it is natural for our reason to receive from sensible objects; hence, it more clearly grasps things whose likenesses it sees by the senses. Hence Dionysius in his second Letter to Titus shows this, namely, that sensible figures are necessary in the Scriptures: all those who hear plain things, weave in themselves a certain figure, which conducts them to an understanding of theology, and: I have used similitudes by the hands of the prophets (Hos 12:10).

Isaiah also excels in the expression of thought, so that he seems to compose not a prophecy, but a Gospel, as is said in the Helmeted Prologue. Thus it is said to him below: lift up your voice, fear not. Say to the cities of Judah (Isa 40:9).

He also excels in beauty of words as a man of noble and urbane eloquence, as Jerome says in the Prologue; the tongue of the wise adorns knowledge (Prov 15:2).

3. After this the reason for this explanation is touched on, when it says, upon tables. For there are the tables of the law, there are tables of a stony heart, and there are tables of a soft and fleshly heart: you are our epistle . . . written not in tables of stone but in the fleshly tables of the heart (2 Cor 3:2–3).

The first tables of the law were written by the finger of God, as is said in Exodus 31:18, and therefore Scripture is profound and obscure and filled with many mysteries. Thus it was necessary for plain prophecy to be written upon these tables by the finger of man to explain them, as it says below: take a large book, and write in it with a man’s pen (Isa 8:1).

But it was necessary to write plainly on the second tables, the stony hearts, in order to confound them: well has Isaiah prophesied of you, saying: this people honors me with their lips, but their heart is far from me (Matt 15:7–8).

But it was necessary to write on the third tables, the fleshly hearts, in order to instruct them: mark in the book of God distinctly and plainly to be understood, and it continues: and they understood when it was read (Neh 8:8).

4. The benefit of the explanation, however, is shown in that which follows: that he may run through it. For to run through is to come to the end quickly by running.

The end, however, is threefold: the end of the law, the end of the commandment, and the end of life.

The end of the law is Christ, unto justice for everyone who believes (Rom 10:4);

the end of the commandment is charity (1 Tim 1:5);

the end of life is death: he that shall persevere to the end, he shall be saved (Matt 24:13).

Therefore it says, that he who reads it may run through it, as if to say: that he who reads it without the impediment of doubt may run through, believing in Christ, and believing may love, and in love may persevere.

5. The subject matter is touched upon in what follows: for as yet the vision is far off; and the subject matter of this book is principally the appearance of the Son of God: hence in the Church it is read during the season of Advent. Now there are three appearances of the Son of God.

The first is that in which, made man, he appeared in the flesh: the goodness and humanity of God our Savior appeared (Titus 3:4).

The second is that in which he appeared by faith, believed by the world: the grace of God our Savior has appeared (Titus 2:11–12).

The third is that in which he will appear by sight in glorification: we know that when he shall appear we shall be like to him (1 John 3:2).

And these appearances are the subject matter of this book. Thus in the Prologue it is said that all his concern is for the coming of Christ and the calling of the gentiles.

6. But certainly the one who afterwards was thus seen was still far off in Isaiah’s own time.

Indeed he was far off because he was exalted in equality of majesty: every one beholds from afar: behold, God is great, exceeding our knowledge (Job 36:25–26).

He was also far off because he was hidden in the Father’s preordination: what is the dispensation of the mystery which has been hidden from eternity in God (Eph 3:9).

He was also far off because he was delayed in the expectation of the fathers: all these died according to faith, not having received the promises but beholding them from afar (Heb 11:13).

7. But certainly what was then far off has come near,

because what was exalted has been made the lowest. For the Word was made flesh (John 1:14).

What was hidden has been made public, because the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18).

What was delayed has begun even now to be possessed by the saints in glory: come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world (Matt 25:34).

8. Thus, therefore, he was able to say, the vision that is as yet far off shall appear at the end.

For the first appearance was at the end of the law, for when the fullness of the time had come, God sent his Son, born of a woman, born under the law (Gal 4:4).

The second appearance, however, was at the end of idolatry, as it says below: behold, the Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt shall be moved at his presence (Isa 19:1).

The third will be at the end of all misery, for God shall wipe away [all tears] from the eyes of the saints, and there will no longer be mourning nor suffering, and neither shall there be any sorrow, for the former things have passed away (Rev 21:4).

And these are the last things about which it is said of Isaiah: with a great spirit he saw the last things, and comforted the mourners in Zion unto eternity, and he showed the future and hidden things before they came to pass (Sir 48:24–25).

Preface of St. Jerome

No one, seeing the prophets written out in verses, should think that they are bound by meter in the Hebrew and have something similar to the Psalms or the works of Solomon. Rather, just as Demosthenes and Cicero (who certainly composed in prose and not in verses) are usually written out by colons and commas, we also, for the benefit of readers, have marked off our new translation with a new kind of writing.

But first, it should be known about Isaiah that, as he is well-spoken in his discourse, surely he was a man of noble and urbane elegance, having nothing of rusticity mixed in his eloquence. Thus it happens that, more than others, translation cannot preserve the flower of his discourse.

And next it should be added that Isaiah should not so much be called a prophet as an evangelist, for he describes all the mysteries of Christ and the Church so clearly, that you think that he is not prophesying about the future, but composing an account of past events. Thus I conclude that the Seventy translators did not wish at that time to clearly publish the mysteries [sacramenta] of their faith to the heathen, lest they give what is holy to dogs and pearls to swine; when you have read this edition, you will observe these things that were hidden by them.

I am not ignorant of how much effort it may take to understand the prophets, and that no one can easily judge concerning their translation unless he first understands what he reads, and that we are exposed to the attacks of many, who, with their envy roused, despise what they are unable to understand. Therefore, knowingly and cautiously, I stick my hand into the flame, and nonetheless I ask this of fastidious readers: that, in the same way that the Greeks read Aquila, Symmachus, and Theodotion after the Seventy translators, for the study of their doctrine or so that they may understand the Seventy better from comparison with them, just so these too may deign to have at least one translation after the previous ones. Let them first read it, and afterwards despise it, lest they appear to condemn what they do not know, not out of judgment, but out of the presumption of hatred.

Isaiah prophesied in Jerusalem and in Judea, when the ten tribes had not yet been led into captivity, and he composes his oracle about both kingdoms, sometimes together, sometimes separately. And, although he occasionally turns his attention to present history and signifies the return of the people to Judea after the Babylonian captivity, nevertheless all his concern is for the calling of the gentiles and the coming of Christ.

The more you love him, Paula and Eustochium, ask from him so much more, that in return for the present attack, in which jealous men tear at me incessantly, he may reward me in the future, he who knows that I have sweated in learning a foreign tongue for this purpose, lest the Jews still further mock his churches because of the falsehood of their scriptures.

Exposition of Saint Thomas on Saint Jerome’s Preface to Isaiah

9. St. Jerome sets a prologue before this work, in which he does three things:

first, he shows the manner of speaking;

second, the manner of prophesying, where he says, and next it should be added;

third, the manner of discussing, where he says, Isaiah prophesied.

He shows the manner of speaking from two things concerning ornament of speech:

first, from the order of words;

second, from the elegance of words, where it says, but first, it should be known about Isaiah.

Concerning the first, he does three things:

first, he removes the order supposed by some, namely, meter;

second, he shows the order observed by the prophet, where he says, just as Demosthenes;

third, he shows that the same manner is imitated in his own translation, where he says, we also.

Verses, that is, short clauses. Written out by, that is, separated. Bound by meter: “meter” is the Greek word for “measure”; thus, something is said to be written out in meter where a fixed measure of feet, syllables and time is observed; but the prophets were not bound by such a law. And have something of the Psalms, that is, are similar to them. Or the works of Solomon, as to the end of Proverbs and the Song of Songs.

10. Demosthenes, a Greek orator, Cicero, a Latin orator. Who wrote prose by colons and commas. There are three distinctions in writing: the comma, the colon and the period, which is similar to the human body, in which there are certain distinctions in the parts of a single member, such as joints; and there distinct members, such as hands and feet; and again there is the whole body. The distinction which may be made by commas corresponds to the first distinction, because a comma is the same as a clause or division; the distinction by colons corresponds to the second, because “colon” is translated “member”; but the period corresponds to the whole because a circular course is called a “period” from peri, which means “around,” and odos, which means “way.” But only the line of the circle is complete, as the Philosopher demonstrates.

11. These distinctions are taken up in writings in three ways.

First, according to Isidore, in verse, a comma is when, after two feet, a syllable follows, which is part of the second foot, because then one foot is cut off, as in gloria, laus, et honor. Colons are when two feet are taken without a following syllable, as in carmina dulcia. But a period is when an entire metrically transmitted sentence is completed.

In the second way, in prose, according to Isidore and Cicero, a comma is when incomplete expressions are put forth pause by pause, as below, woe to the sinful nation, a people laden with iniquity, wicked children (Isa 1:4); and this is called a sub-distinction. Colons are when complete expressions are put forth with a pause, although the sentence may not be complete; and this is called a distinction, as in the same verse, they have forsaken the Lord, they have blasphemed the Holy One of Israel, they have gone away backwards. A period is when a complete sentence consists of many expressions.

In the third way, a comma is taken for a single chapter by Rabanus, commenting on Jeremiah 48:29, we have heard the pride of Moab, where he says, in the [comma] above he provoked them to penance, that is, in the chapter above. But here these distinctions are taken in the second way.

12. New translation, that is, first translated by us from Hebrew into Latin. With a new kind of writing, following the manner of writing by colons and commas found in the Hebrew, which is not followed in other translations.

13. But first, it should be known about Isaiah. Here he shows the manner of speaking as to elegance of words. And concerning this, he does three things:

first, he sets out the manner;

second, he assigns the reason from the condition of the speaker, where he says, surely he was a man of noble and urbane elegance;

third, he constructs an excuse for the defect in his translation from such a manner, where he says, thus it happens.

Well-spoken: that is, so that he appears erudite in eloquence. Noble: by descent, because he was the grandfather, either maternal or by marriage, of Manasseh the king of Judah, as it says in the Historia Scholastica. Thus it happens: things which are said beautifully in one language do not sound beautiful translated into another, and therefore as much as Isaiah used more beautiful speech than the other prophets, so much more does translation fall short of his beauty. Flower: that is, sweetness and ornament.

14. And next it should be added. Here he shows that the manner of prophesying is open and explicit. And concerning this, he does three things:

first, he shows the manner of prophesying is that which has been mentioned;

second, from this manner he infers the reason for the defect in the old Septuagint translation, where he says, thus I conclude;

third, he excludes the objections of the envious, where he says, I am not ignorant.

Isaiah should not so much be called a prophet, as if obscuring the truth under an enigma; mysteries: that is, secret things, from mystim, which means “secret,” as the Incarnation, below: a son is given to us (Isa 9:6), the passion, below, he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer (Isa 53:7); and many others.

So clearly: expressly. You think: you can think it so because of the expression of fact, not as to the manner, which can be more explicit about past events than future events; hence the evangelist surpasses the prophet in this. Thus I conclude, I suppose, under a certain conjecture. Heathens [ethnicis]: that is, the gentiles, from ethnon, which means “nation.” Pearls, neither cast your pearls before swine (Matt 7:6). Things that were hidden, concealed. Concerning which, he does three things:

first, he sets out the defect;

second, the reason for the defect, where it says lest they give what is holy;

third, he proves this by his own edition, where it says, when you have read this edition.

Things that are hidden: that is, the mysteries [sacramenta].

15. I am not ignorant. Here he refutes the false judgments of objectors. And concerning this, he does three things:

first, he shows, through its cause, that their judgment is false;

second, he convinces them through example, where he says, and nonetheless;

third, he shows them right order, where he says, let them read first.

Concerning the first, he does three things:

first, he shows that the cause of their false judgment on the part of the intellect is ignorance;

second, on the part of desire, envy, where it says, we are exposed to the attacks of many;

third, he shows his own constancy among contradictions, where it says, therefore, knowingly and cautiously.

I am not ignorant of how much labor it may be to understand the prophets. Dark waters in the clouds of the air (Ps 17:12 [18:11]).

On the contrary: above he says that this prophet speaks of the mysteries of Christ so clearly, that is, expressly.

I respond: it is true as far as concerns certain more principal things.

Attacks, that is, detractions. I stick my hand in the flame, that is, I expose myself to danger, and he alludes to the common proverb, which has its origin from the fact that Scaevola stuck the hand by which he killed Cillius into the fire, thinking he was killing Silla, saying, let the hand which performed this crime perish. For the study of their doctrine, that is, for the exercise of knowledge.

16. Isaiah prophesied. Here he sets out the prophet’s manner of treating his subject. And concerning this, he does three things:

first, he touches upon the order of the treatment, at once discussing its time, matter, and manner;

second, he touches upon the intention, where he says, although he occasionally;

third, from the intention, he deduces a request for prayer, where he says, the more you love him.

Chapter 1 Lecture 1

1:1 The vision of Isaiah the son of Amos, which he saw concerning Judah and Jerusalem in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Judah.

17. The vision of Isaiah the son of Amos. This book is divided into two parts:

into a preface,

and a treatise, which begins where it says, hear, O you heavens (Isa 1:2).

The preface is introduced like a title to make the work that follows manifest. It is made manifest, however, from four things:

first, from the genus of the work;

second, from the author, where it says, Isaiah;

third, from the matter, where it says, which he saw concerning Judah and Jerusalem;

fourth, from the time, where it says, in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Judah.

The genus of the work is shown where it says the vision, in which it differs from historical books, because it is prophecy: I have multiplied visions, and it continues: I have used similitudes by the hands of the prophets (Hos 12:10).

18. Here it is necessary to see three things:

first, in what way vision relates to prophecy;

second, concerning the modes of prophetic vision;

third, concerning the difference of prophetic vision from other visions.

Concerning the first, it should be known that “prophecy” can have a double interpretation, in as far as it can come from phanos, which means “apparition,” or from for, faris (“to speak”).

According to the first derivation, a prophet is said to have an apparition of things which are far off; and hence, prophecy differs from vision in mode, because apparition signifies the relation of the visible thing to the one who sees, but vision signifies the converse. Again, prophecy and vision relate to each other by addition: because a vision may be of anything, but prophecy is of things which are far off. Things are said to be far off from our knowledge in two ways; simply, and relatively. Future things that are contingent on something are far off simply; determinate knowledge of them cannot be grasped either in themselves or in their causes, and prophecy is properly of these things. Things are far off relatively when knowledge of them is separated from the knower, as certain past and present things, and prophecy is of these things not simply, but with respect to those who are ignorant of them.

But according to the second derivation, a prophet is so called because he is speaking far off [procul fans], as it were. And thus prophecy adds upon vision an act of exterior declaration, and vision will be material in respect to prophecy.

19. Concerning the second, it should be known that the modes of prophetic vision are distinguished according to those things in which foreknowledge of future contingencies are received.

This, however, is either an image made in the senses and is called corporeal vision, because the senses accept images from the present bodies whose images they are; or it is an image received in the imagination and is called spiritual vision, because, in it, act and property are first manifested spiritually, which is to know a thing abstracted from matter; or it is an image existing only in the intellect and is called intellectual vision.

And it should be known that prophecy is kept in these three as a potential whole in its parts, whose nature is that it is in one according its perfect power, and in the others there is a certain participation and mode of it; just as in the soul, because its whole power is preserved in the rational soul, the sensitive soul does not have the perfect power of the soul, and still less the vegetative soul. Because of this, Gregory says that plants do not live by soul but by vigor. Similarly, corporeal and spiritual (or imaginary) vision also are certain kinds of prophecy, but they cannot be called true prophecies unless intellectual vision is added, in which is the complete notion of prophecy: for there is need of understanding in a vision (Dan 10:1), which is preceded by: and he (that is, Daniel) understood the word. “Vision,” however, is first and properly applied to corporeal vision. And because all our knowledge comes from the senses, among which vision is the most powerful both in subtlety and universality, because it shows us more differences of things; therefore the name of seeing is transferred to other interior kinds of knowledge.

20. Concerning the third, it should be known that not every intellectual vision is prophetic vision.

For there is a certain vision for which the natural light of the intellect suffices, as the contemplation of invisible things by the principles of reason; and philosophers have placed the supreme happiness of man in this contemplation.

Again, there is a certain contemplation to which man is elevated sufficiently by the light of faith, as that of the saints while on earth.

There is also a certain contemplation of the blessed in heaven to which the intellect is elevated by the light of glory, seeing the essence of God, inasmuch as he is the object of beatitude; and this is only found fully or perfectly in heaven, although sometimes one is suddenly elevated to it while existing in this mortal life, as happened in the rapture of Paul, I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knows), such a one caught up to the third heaven (2 Cor 12:2). There the Gloss says that he saw as those who are from the third hierarchy.

However, none of these visions is prophetic vision, because neither natural light nor the light of faith suffices for this vision; but the intellect of the prophet is elevated to it by the light of a gratuitous grace, which is the gift of prophecy, for it does not attain to seeing God as he is the object of beatitude, but as he is the cause [ratio] of things which pertain to the disposition of men in the world. Similarly, not every corporeal or imaginary vision is called prophecy, but only that vision which is made by an image specially ordained by divine power to be a sign of some future thing, whether he who sees or another receives understanding.

21. The author is touched upon where it says, Isaiah the son of Amos. And although this Amos was a prophet, because he is placed in the title of a prophecy according to the rule of the Hebrews, nevertheless, he is not the Amos who is one of the twelve prophets, because they are written with different letters in Hebrew.

22. The matter is touched upon where he says, which he saw concerning Judah and Jerusalem, because of these things that pertain to Judah and Jerusalem, so that concerning [super] is given as of [de] in the translation of Symmachus or as against [contra] in the Septuagint. And Judah is taken for the land of the two tribes, and Jerusalem for the chief city of this region. Or Judah is taken for the lot of Judah and Jerusalem for the lot of Benjamin, because Jerusalem was in Benjamin’s lot as to the body of the city, which was on the slope; although as to the top of the mountain, where the tower of David and the temple were, it belonged to the house of God, as can be gathered from Joshua 15.

23. In the days. Here, the work is made known from the time, and four kings are named, in whose time Isaiah proclaimed this prophecy. Hence some divide this book according the times of the kings under whom he received revelation,

so that in the first part are placed the things that were seen in the time of Ozias;

in the second, those that were seen in the time of Joathan, in chapter 6, in the year that king Ozias died;

in the third, the things which were seen in the time of Achaz, from chapter 7 to the end of chapter 14, where is said, in the year that king Achaz died (Isa 14:28);

and from there to the end, the things which were seen in the time of Ezechias.

24. But it is asked: why does he not make mention of the kings of Israel, as Hosea in his title (Hos 1:1) makes mention of Jeroboam, the son of Joas, when they were contemporary?

To this is to be said that Isaiah prophesied principally against the two tribes, and therefore he only has their kings in the title, whereas Hosea prophesied against both Judah and Israel.

25. Likewise, it is asked why no mention is made of Manasseh king of Judah, under whom Isaiah also lived, when it is certain that he did not lose the spirit of prophecy.

To this is to be said that everything which was written in this book, he saw in the times of the prophets, but it was not fitting that a prophecy which is principally of consolation should be ended in a threat, or that the consolation of God should be preached in the time of a bad king who provoked the wrath of God: I will give them up to the rage of all the kingdoms of the earth (Jer 15:4).

Lecture 2

1:2 Hear, O you heavens, and give ear, O earth, for the Lord has spoken. I have brought up children, and exalted them: but they have despised me.

1:3 The ox knows his owner, and the ass his master’s crib: but Israel has not known me, and my people has not understood.

1:4 Woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards.

1:5 For what shall I strike you any more, you that increase transgression? The whole head is sick, and the whole heart is sad.

1:6 From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.

1:7 Your land is desolate, your cities are burnt with fire: your country strangers devour before your face, and it shall be desolate as when wasted by enemies.

1:8 And the daughter of Zion shall be left as a covert in a vineyard, and as a lodge in a garden of cucumbers, and as a city that is laid waste.

1:9 Except the Lord of hosts had left us seed, we had been as Sodom, and we should have been like to Gomorrah.

26. Hear, O you heavens, and give ear, O earth. Here begins the treatise of this book; hence will be accepted a division according to the necessities of the matter. However, it was said above that his intention principally concerns the coming of Christ and the calling of the gentiles; but it is evident that all the ways of the Lord are mercy and truth (Ps 24[25]:10). Thus, when Christ was born, it was said by Simeon, behold this child is set for the fall and for the resurrection of many in Israel (Luke 2:34), and, when the gentiles were entering, it was said by the Apostle, blindness in part has happened in Israel, until the fullness of the Gentiles should come in (Rom 11:25). Therefore this book is divided in two parts:

in the first is set out the threat of divine justice for the overthrow of sinners;

in the second, the consolation of divine mercy for the resurrection of the just, where it says: be comforted (ch. 40).

27. The first of these is divided into three parts. For, while he principally speaks concerning Judah and Jerusalem,

in the first part, he threatens the two sinning tribes,

in the second, the others who persecute them: and it came to pass in the days of Achaz (ch. 7);

in the third, he frees them from the enemies who threaten them: behold a king shall reign in justice (ch. 32).

The first of these is divided into two parts:

in the first, he reproaches their fault and threatens corrective punishment;

in the second, he threatens punishment of condemnation to the incorrigible: in the year that king Ozias died (ch. 6).

The first of these is divided into two parts:

in the first, he denounces their fault on the part of what it turns away from;

in the second, on the part of what it turns toward: the word that Isaiah the son of Amos saw (ch. 2).

The first of these is divided into two parts:

in the first, he denounces in them the fault of turning away from the worship of God;

in the second, the fault of turning away from justice for one’s neighbor, where it says, how is the faithful city, that was full of judgment, become a harlot? (Isa 1:21).

The first of these is divided into three parts:

in the first, he reproves the fault;

in the second, he threatens punishment for the fault, where he says, your land is desolate (Isa 1:7);

in the third, he seeks the remedy of the punishment, where he says, hear the word of the Lord (Isa 1:10).

The first of these is divided into three parts:

in the first, he seeks a witness of the judgment;

in the second, he argues the deformity of the sin, where he says, I have brought up children (Isa 1:2);

in the third, he shows the incorrigibility of the sinners, where he says, for what shall I strike you any more, you that increase transgression? (Isa 1:5).

28. He asks creation to be witness to the judgment of the sin, which was also witness to the obligation of the precept: hear, O you heavens, the things I speak (Deut 32:1). For creation was witness of the obligation to the precept (Deut 32); now, however, it is invoked as judge of the transgression: he shall call heaven from above, and the earth, to judge his people (Ps 49[50]:4); but sometimes it is called as an instrument of divine vengeance: creation serving its Creator, will blaze in punishment against the unjust (Wis 16:24).

29. But it seems unsuitable that earth and heaven, which are insensible creatures, should be called to hear.

But it should be said that an insensible creature is called to things which are proper to a rational nature,

to show divine power: I set my bounds around it (Job 38:10); and: he calls those things that are not, as those that are (Rom 4:17);

for evidence of a fact: I will do this thing in the sight of all Israel, and in the sight of the sun (2 Sam 12:12); and: I say to you that if these remain silent, the stones will cry out (Luke 19:40);

to exaggerate malice: be astonished, O you heavens, at this, and you gates thereof, be very desolate (Jer 2:12);

to magnify joy: let the heavens rejoice, and let the earth be glad (Ps 95[96]:11);

to confound sadness: therefore shall the land mourn, and every one that dwells in it shall languish (Hos 4:3), as if to say: your sin is so plain that it is convicted by irrational things, if such a thing could be; and similarly with the others.

Or it is a metonymy, so that heaven is placed for the angels, and earth for men.

30. Heavens, plural for the singular; or because there are literally many heavens and one center which is earth. The Lord has spoken: you should hear him speaking, who made you by speaking: he spoke, and they were made: he commanded, and they were created (Ps 148:5). Hear, O you heavens, as though they were distant; give ear, O earth, as though it were near.

31. I have brought up children. Here he shows the deformity of their sin. And concerning this, he does three things:

first, he shows the contempt in their affections;

second, he shows the ignorance in their intellect, where he says, the ox knows his owner (Isa 1:3);

third, he shows the distraction in the effect of the deed, where he says, woe to the sinful nation (Isa 1:4).

And this order is followed so that their ignorance is made weightier by their contempt, not so that their ignorance excuse their contempt. He adds to the weight of their contempt by the benefit rendered them.

Hence, concerning the first, he does two things:

first, he brings to mind the benefit;

second, the vice of their ingratitude, where he says, but they have despised me.

He sets out, however, a threefold benefit:

first is the benefit of filial adoption, where he says, sons: Israel is my son, my firstborn (Exod 4:22);

second, the benefit of solicitous education, where it says, I have brought up [enutrivi]: you didst feed [nutrivisti] your people with the food of angels (Wis 16:20);

third, the benefit of their singular exaltation, where it says, and exalted them: showing by the thirst that was then, how you didst exalt thine, and didst kill their adversaries (Wis 11:9).

First, as to the assumption and election of their fathers;

second, in the liberation of their children;

third, in the subjugation of their enemies.

But they have despised me. (Here he places the fault of ingratitude.) As a woman that despises her lover, so has the house of Israel despised me (Jer 3:20).

32. He adds to the weight of their ignorance, however, through the example of beasts; hence, concerning this, he does two things:

first, he introduces the knowledge of beasts,

second, the ignorance of sinners, where it says, but Israel has not known me.

The ox knows his owner, by a sort of custom of benefit. But Israel: he denounces in them a twofold ignorance,

namely, of the one who commands, when he says, has not known me, contrary to where he had said, his owner; and contrary to the signification of the name Israel—for Israel is interpreted as “seeing God”—they have not known the Father nor me (John 16:3);

and ignorance of the law, my people has not understood; contrary to where he had said, crib, and where he says, people, who are subject to a lawgiver who commands: I shall write to him my manifold laws, which have been accounted as foreign (Hos 8:12).

33. He adds to the weight of the effect of the deed, however, through its confirmed use:

hence he first shows the confirmation,

and second, shows their turning away: they have forsaken the Lord.

He shows the confirmation first through the custom of sin, which gives rise to habit: hence he says, the sinful nation; for a sinner is such out of habit just as a singer is such out of art or office, below: I have called you a transgressor from the womb (Isa 48:8).

Second, through the promptness of sin, which is like a sort of gravity in the sinner: Gregory: a sin which is not washed away by penance quickly draws to another by its own weight; their feet are swift to shed blood (Ps 13:3).

Third, from the succession of sin, because, imitating the sins of their fathers, they have them as if from propagation; hence he says, a wicked seed, that is, seed of the worst, according to another translation: we have sinned with our fathers: we have acted unjustly, we have wrought iniquity (Ps 105[106]:6).

Fourth, as to the magnitude of their sins, when he says, ungracious children: slanderers have been in you to shed blood, they have committed wickedness in the midst of you (Ezek 22:9); below, are not you wicked children, a false seed? (Isa 57:4).

34. For what shall I strike you any more, you that increase transgression? Here he shows the incorrigibility of their sin, removing a threefold mode of correction.

First, that correction which is through a divine scourge, saying, for what, that is, to what end, you that increase, so that, namely, the greater the correction, the more you increase your sins: in vain have I struck your children, they have not received correction (Jer 2:30).

Second, that which is through the counsel or help of a neighbor, where he says, the whole head is sick, for no one is fit to succor another because of his own weakness.

And he shows this as to the person of the king or prince, saying, the whole head is sick: when you were a little one in your own eyes, were you not made the head of the tribes of Israel? (1 Sam 15:17).

As to the person of the priest, the whole heart is sad: for the heart receives life first from the soul and transfuses it into the body, as a medium between the soul and the body; just so the priest is a medium between God and the people: you will be to them in those things that pertain to God (Exod 18:19).

As to the person of the private individual, when he says, from the sole of the foot, below: all have turned aside into their own way (Isa 56:11).

35. And it is to be noted that the unfitness of the king is shown in sickness, because he is not able to help by punishing through his power. Seek not to be made a judge, unless you have strength enough to extirpate iniquities (Sir 7:6).

The unfitness of the priest, however, is shown in sadness, through which he is made unfit for the sacrifices by which he expiated sins: how could I eat it, or please the Lord in the ceremonies, having a sorrowful heart? (Lev 10:19). Come in before his presence with exceeding great joy (Ps 99[100]:2);

but the private individual is able to correct others by challenging through his example; and therefore he is shown to be unfit through his sin, which is designated in the privation of soundness: they are all gone aside, they are become unprofitable together (Ps 15[14]:3); namely, for correction.

36. Third, where it says, wounds and bruises, he removes the manner of correction which is through human exertion, as when someone is disposed to grace, which blots out sins through good works. Hence he says, wounds, open fault, and bruises, hidden envy, and swelling sores, inflating pride, they are not bound up, by the bond of the law drawing them back: of old time you have broken my yoke, you have burst my bands, and you said: I will not serve (Jer 2:20), as to the first; nor dressed, with healing charity, as to the second: charity covers all sins (Prov 10:12); nor fomented with oil, with soothing humility: the prayer of the humble and the meek has always pleased you (Jdt 9:16); the greater you are, the more humble yourself in all things (Sir 3:20); a mild answer breaks wrath (Prov 15:1); can I leave my fatness, which both gods and men make use of? (Judg 9:9).

37. Your land is desolate. Here he threatens punishment:

and first, he sets out the judgment of the one who punishes;

second, any solace of consolation, where it says, except the Lord of hosts had left us seed (Isa 1:9).

He sets out a threefold punishment.

First, as to the destruction of their possessions; hence he says, your land is desolate, as to the plains, which thus uncultivated will be as the desert, below: for briers and thorns shall be in all the land (Isa 7:24). Your cities are burnt with fire, as to the cities: and I will send a fire into Moab, and it shall devour the houses of Jerusalem (Amos 2:2); I looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation (Jer 4:26).

The second punishment is as to the destruction of the products of the soil: hence he says, your country strangers devour before your face, as to its fruit: it will devour the fruit of your cattle, and the fruits of your land, until you be destroyed (Deut 28:49). It shall be desolate, as to the destruction of trees and vineyards: woe unto us, for we are laid waste (Jer 4:13).

Third, as to the captivity of men: hence he says, the daughter of Zion shall be left, that is, Jerusalem or the temple, from which came the protection of the whole province, as it was solitary and as a covert in a vineyard after the harvest, below: for the vineyard of the Lord of hosts is the house of Israel: and the man of Judah, his pleasant plant (Isa 5:7); as a lodge in a garden of cucumbers, after the last fruits have been collected, through which he signifies their fathers: I saw their fathers like the first fruits of the fig tree in the top thereof (Hos 9:10); as a city that is laid waste, because it was the metropolis: the city is laid waste (Ezek 33:21), said he who had come from Jerusalem: this is the city to be visited, all oppression is in the midst of her (Jer 6:6).

38. Except the Lord of hosts had left us seed. Here he sets out consolation from the promise to liberate their seed. The Lord, however, left to them the gathered seed of the flesh, below: I will bring your seed from the east, and gather you from the west (Isa 43:5); the promised seed of blessing: to Abraham were the promises made and to his seed (Gal 3:16); the scattered seed of preaching, below: when he shall rush out from Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed (Isa 27:6); the new seed of the saints, below: as the new heavens, and the new earth, which I will make to stand before me, says the Lord: so shall your seed stand, and your name (Isa 66:22).

39. I have brought up children (Isa 1:2). Here three things are to be noted: the benefit of their upbringing, the privilege of their exaltation, and the contempt of their ingratitude. Indeed, he brought them up in the time of the law, when the heir was still a little child (Gal 4:1):

first, refreshing them with promises in the patriarchs: to Abraham were the promises made (Gal 3:16);

second, governing them with judgments in the lawgivers: he has not done in like manner to every nation, and his judgments he has not made manifest to them (Ps 147:20);

third, defending them with helps in the judges and kings: their God will defend them, and we shall be a reproach to the whole earth (Jdt 5:25);

fourth, he taught them with admonitions in the prophets: the Lord has been witness between you, and the wife of your youth (Mal 2:14);

fifth, he corrected them with scourges in their enemies: for it is a token of great goodness, when sinners are not suffered to go on in their ways for a long time, but are presently punished (2 Macc 6:13).

40. But he exalted them in the time of grace:

first, according to the assumption of flesh: for nowhere doth he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16);

second, through personal preaching: I was not sent but to the sheep, that are lost of the house of Israel (Matt 15:24);

third, through his own conduct: many good works I have showed you from my Father. For which of those works (John 10:32);

fourth, through the working of miracles: a great prophet is risen up among us: and, God has visited his people (Luke 7:16, John 5);

fifth, through the preaching of his disciples: instead of your fathers, sons are born to you: you shall make them princes over all the earth (Ps 44:17[45:16]).

41. But, on the contrary, they despise the descent of Christ: is not this the son of Joseph? (Luke 4:22);

they reject his teaching: beginning from Galilee to this place, we have found this man perverting our nation (Matt 26:59–68, Luke 23:2, 5);

they blaspheme his life: why doth your master eat with publicans and sinners? (Matt 9:11);

they pervert his miracles: by the prince of devils he casts out devils (Mark 3:22);

they kill his disciples: behold I send you as sheep in the midst of wolves (Matt 10:16).

Lecture 3

1:10 Hear the word of the Lord, you rulers of Sodom, receive with your ears the law of your God, you people of Gomorrah.

1:11 To what purpose do you offer me the multitude of your victims, says the Lord? I am full, I desire not holocausts of rams, and fat of fatlings, and blood of calves, and lambs, and buck goats.

1:12 When you came to appear before me, who required these things at your hands, that you should walk in my courts?

1:13a Offer sacrifice no more in vain: incense is an abomination to me.

42. Hear the word of the Lord. Here he gives the medicine for the punishment.

And first, he calls them together to hear;

second, he removes the useless remedy, where it says, to what purpose?;

third, salutary counsel is applied, where it says, wash yourselves, be clean (Isa 1:16).

However, he first calls together the great, saying, hear the word of the Lord, you rulers of Sodom;

second, the lowly, where it says, people of Gomorrah. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matt 10:15).

But why does he invite those of high degree to hear and those of low degree to receive? Because things which are heard by those of high degree are easily received by those of low degree.

Likewise, when he leaves seed to them, why does he compare them to Sodom and Gomorrah? And to this is to be said that as to the incorrigible he makes this comparison for two reasons:

first, because of the similarity of their sin, below: and they have adhered to strange children (Isa 2:6);

and because of its publication, below: they have proclaimed abroad their sin as Sodom, and they have not hid it (Isa 3:9).

And while there were five cities, nonetheless he chiefly compares them to Sodom and Gomorrah, because they are chief among the others. And because of this he also compares their princes to the inhabitants of Sodom, because that city was a metropolis, as is evident from Genesis 14. It belongs to princes, however, to hear from the Lord his word and impose the law on the people; and therefore he invites them to hear the word and the people to receive the law.

43. To what purpose? Here he shows the uselessness of the remedy which they were applying;

and first, as to the offering of sacrifices;

second, as to the celebration of feasts, where it says, the new moons (Isa 1:13);

third, as to divine prayers, where it says, and when you stretch forth your hands (Isa 1:15).

Concerning the first, he does two things:

first, he rejects the sacrifice of living things;

second, the sacrifice of inanimate things, where it says, incense is an abomination to me (Isa 1:13).

In the sacrifices of animals, however, there was one which was allotted whole to the worship of God, as the holocaust, i.e., “all burnt”—from olon, which means “all,” and cauma, which means “fire” (Lev 1); the fat which was all offered in sacrifice (Lev 3:3); and the blood which was all poured out (Lev 17:6).

There were certain sacrifices, however, which were allotted partly to the worship of God, partly to the use of the ministers, as the sin offering, except when it was for the sin of a priest or for the multitude (Lev 4:3).

There were also certain other sacrifices from which something was offered to the worship of God, something to the use of the ministers, and something to one who offered, as in the peace offerings, which were offered for thanksgiving or for well-being (Lev 4).

And next, these three are divided in three parts.

44. First, he rejects the sacrifices distributed in three parts, namely, the peace offerings.

And first, he places the rejection, saying, to what purpose . . . to me, that is, for what do you offer to me, the multitude of your victims, as if they were not already mine? And they are called victims, either because the animal is led bound [vinctum] to the priest, or because it is offered for victory [victoria] had or to be had.

Next, he gives the reason for the rejection, saying, I am full, either because of weariness, because the offerings were not good: but to Cain and his offerings he had no respect (Gen 4:5); or because of his dominion: all the beasts of the woods are mine: the cattle on the hills, and the oxen (Ps 49[50]:10).

45. Second, he rejects the sacrifices which were offered wholly to God.

And first, he places the rejection of these three animals; and he mentions only three animals, because the sacrifices which were from the herd were made only from these; holocausts were also made from turtledoves and the young of doves, but these were because of the deprivation of poverty, as is evident from Leviticus 1 and 4 and many other passages; and again the use of these was not universal in all sacrifices, since peace offerings were not offered from them.

Next he sets out the reason for the rejection, where it says, when you came to appear before me, who required these things at your hands, that you should walk in my courts? As if to say, you offend me more walking in my courts and polluting them than your holocaust would please me, thus I do not accept this communion: burnt offering and sin offering you didst not require (Ps 39:7[40:6]); I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices. But this thing I commanded them, saying: hearken to my voice, and I will be your God, and you shall be my people (Jer 7:22–23).

46. Third, he rejects the sacrifices which were owed to God and the priest, saying: offer sacrifice no more. Shall the holy flesh take away from you your crimes, in which you have boasted? (Jer 11:15); and: what shall I offer to the Lord that is worthy? . . . Shall I offer holocausts unto him, and calves of a year old? May the Lord be appeased with thousands of rams, or with many thousands of fat he goats? (Mic 6:6–7).

47. Incense. Here he rejects offerings of inanimate things, for all of which he places incense, because, among all of them, it was worthier, as thymiama (Exod 30:35), and commoner, as to frankincense, which was set out and added to any such offering, and burned whole to God, below: he that remembers frankincense, as if he should bless an idol (Isa 66:3).

48. But it is objected concerning this that the Gloss says that God never loved their sacrifices, although he commanded that they should be made: and the Lord smelled a sweet savor; and he said: I will no more curse the earth for the sake of man (Gen 8:21).

And to this it is to be said that in any sacrifice there is something to be considered on the part of the offerer and something on the part of the thing offered.

On the part of the thing offered, our sacrifices please God of themselves, but not the sacrifices of the ancients. And this is because something is said to be pleasing or loved of itself because it has in itself something whence it may be loved, as a virtuous good; but something that is only loved for its relation to another is not said to be loved of itself, as, for instance, being cut or burned is said to be loved, in as far as it is related to the end of health. Our sacrifices, however, contain in themselves the grace of sanctification, according to which they are accepted by God; but the sacraments or sacrifices of the ancients were only signs of these, and therefore they were not loved of themselves.

On the part of the offerer, however, both ours and theirs were able to be accepted out of the devotion of the offerer.

49. Therefore, a fourfold time can be distinguished.

The first is the time before the written law and the idolatry of Israel; and at that time the ancient sacrifices made by the holy patriarchs were pleasing both because of the devotion of the offerer and because of the signification of the thing offered.

The second is the time under the written law; and at that time, after their idolatry, something was added which made the sacrifices displeasing in themselves, for it was not proper that God should be pleased and the devil worshipped at the same time; and on the other hand, one advantage on the part of the offerer was added, that it might be a remedy against idolatry for the people who were prone to it. Hence nothing was commanded concerning sacrifices before the fabrication of the idol, and thus the passage from Jeremiah brought in above is understood.

The third time was under the prophets, when, because of the sins of the people, the sacrifices were now not pleasing on the part of the offerer, but only insofar as they were signs. Hence, following this, they did not please God, but offended him more.

The fourth is the time under grace, when their use is now totally abolished, because with the coming of the reality, the figure has ceased.

Lecture 4

1:13b The new moons, and the sabbaths and other festivals I will not abide, your assemblies are wicked.

1:14 My soul hates your kalends, and your solemnities: they are become troublesome to me, I labor bearing them.

1:15 And when you stretch forth your hands, I will turn away my eyes from you: and when you multiply prayer, I will not hear: for your hands are full of blood.

1:16 Wash yourselves, be clean, take away the evil of your devices from my eyes, cease to do perversely,

1:17 Learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow.

1:18 And then come, and accuse me, says the Lord: if your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool.

1:19 If you be willing, and will hearken to me, you shall eat the good things of the land.

1:20 But if you will not, and will provoke me to wrath: the sword shall devour you because the mouth of the Lord has spoken it.

50. The new moons, and the sabbaths. Here he removes the celebration of solemnities.

And first, as to the future, he sets out a proposition of prohibition, saying, the new moons: blow up the trumpet on the new moon, on the noted day of your solemnity (Ps 80:4[81:3]); sabbaths (Exod 20:8); other festivals: these are the feasts of the Lord which you shall call most solemn and most holy (Lev 23:37). Your assemblies are wicked, below: behold in the day of your fast your own will is found, and you exact of all your debtors (Isa 58:3).

Second, where it says, your kalends, as to the present, he sets out hatred, saying: kalends, which are called new moons above; hence, in another Psalm: take up the trumpet at the beginning of the month (80:4[81:3]). The Lord has caused feasts and sabbaths to be forgotten in Zion: and has delivered up king and priest to reproach, and to the indignation of his wrath (Lam 2:6).

Third, as to the past, he sets out weariness, saying, they are become troublesome to me, and he sets out two things:

the gravity of the weight, they are become troublesome: as a heavy burden are become heavy upon me (Ps 37:5);

second, the labor of the carrier: I labor bearing them. Below: you have given me labor with your iniquities (Isa 43:24).

And he speaks of God according to human manner, because it is said to be heavy for man to labor in what does not please him.

51. And when you stretch forth. He rejects their prayers.

And first, he places the rejection;

second, the reason for the rejection, where it says, for your hands are full of blood.

Concerning the first, he does two things:

first, he rejects their prayers as to the sign of devotion, where it says, and when you stretch forth your hands: let us lift up our hearts with our hands to the Lord in the heavens (Lam 3:41); and below: I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good (Isa 65:2);

second, as regards the length of prayer: he that turns away his ear from hearing the law, his prayer shall be an abomination (Prov 28:9).

For your hands are full of blood, which you have shed: their feet are swift to shed blood (Ps 13:3); restrain your foot from their paths. For their feet run to evil, and make haste to shed blood (Prov 1:15–16).

52. Wash yourselves. Here he sets out salutary counsel. And concerning this, he does three things:

first, he gives the efficacious remedy;

second, the effect of the remedy, where it says, come, and accuse me (Isa 1:18);

third, the punishment for contempt, where it says, but if you will not (Isa 1:20).

The remedy consists in two things:

in fleeing evil

and following good, where it says, learn to do well (Isa 1:17).

Evil is fled in two ways:

through the purgation of past evil; and as to this, he says, wash yourselves: wash your heart from wickedness, O Jerusalem, that you mayst be saved: how long shall hurtful thoughts abide in you? (Jer 4:14).

Second, through precaution against future evil, and this comes about in three ways:

that one not think evils in one’s heart: be clean: he that loves cleanness of heart, for the grace of his lips shall have the king for his friend (Prov 22:11);

that one not fulfill such imagined deeds: take away the evil, namely, the evil deed: woe to you that devise that which is unprofitable, and work evil in your beds: in the morning light they execute it (Mic 2:1);

that one not finish evils already begun: cease to do perversely: keep your foot from being bare, and your throat from thirst (Jer 2:25); as a swift runner pursuing his course (Jer 2:23).

53. Learn to do well. Here he gives the remedy as to the following of good.

And first, that they learn it;

second, that they fulfill it in deed, where it says, relieve the oppressed.

For someone does good in ordering himself, and as to this he says, learn to do well: be you instructed, O Jerusalem, lest my soul depart from you, lest I make you desolate, a land uninhabited (Jer 6:8); in regard to one’s neighbor, and he says, seek judgment: the cause which I knew not, I searched out most diligently (Job 29:16); stand on the ways, and see, and ask for the old paths (Jer 6:16).

54. Relieve the oppressed. Here he places the fulfillment of the work in assisting the needy. However, one can be made needy either by violence, and as to this he says, relieve the oppressed: deliver them that are led to death: and those that are drawn to death, forbear not to deliver (Prov 24:11); or the ignorance of youth: judge for the fatherless: in judging be to the fatherless as a father (Sir 4:10); or the weakness of one’s sex: defend the widow: the ear that heard me blessed me, and the eye that saw me gave witness to me (Job 29:11).

55. And then come. Here he promises the effect, and concerning this he sets out three things.

First, the obligation of the one who promises, where he says, come, and accuse me, as if to say: if you do what I say, and what I promise does not follow, I oblige myself that you should accuse me. Job mourned this: there is none that may be able to reprove both, and to put his hand between both (9:33).

Second, the ending of evils: if your sins be as scarlet, they shall be made as white as snow; and he promises especially cleansing from sins. Because when the cause has ceased, the effect ceases, he touches on two kinds of sin:

that which is from burning love, which he indicates by scarlet because of its intense redness, against which he places the whiteness of cold snow: if I be washed, as it were, with snow waters, and my hands shall shine ever clean (Job 9:30–31);

and that which is from deadening fear, which is indicated by crimson, whose color approaches whiteness, against which he places wool: in the multitude of diverse riches, in wool of the best color (Ezek 27:18); his garment was like white snow, and the hair of his head like clean wool (Dan 7:9).

Third, the restoration of good things is set out: if you be willing, and will hearken to me, you shall eat the good things of the land. I believe to see the good things of the Lord in the land of the living (Ps 26[27]:13); you shall eat, below: behold my servants shall eat, and you shall be hungry (Isa 65:13).

56. But if you will not. He sets out the punishment for contempt.

And first, he sets out the contempt, saying: but if you will not: as I purposed to afflict you, when your fathers had provoked me to wrath (Zech 8:14).

Second, he threatens the sword of vengeance: the sword shall devour you: I will draw out a sword after them. And I will accomplish my fury, and will cause my indignation to rest upon them (Ezek 5:12–13).

Third, he shows that the judgment is immutable: because the mouth of the Lord has spoken it: God is not a man, that he should lie, nor is the son of man, that he should be changed (Num 23:19).

Lecture 5

1:21 How is the faithful city, that was full of judgment, become a harlot? Justice dwelt in it, but now murderers.

1:22 Your silver is turned into dross: your wine is mingled with water.

1:23 Your princes are faithless, companions of thieves: they all love bribes, they run after rewards. They judge not for the fatherless: and the widow’s cause comes not in to them.

1:24 Therefore says the Lord the God of hosts, the mighty one of Israel: ah! I will comfort myself over my adversaries: and I will be revenged of my enemies.

1:25 And I will turn my hand to you, and I will boil away unto purity your dross, and I will take away all your tin.

1:26 And I will restore your judges as they were before, and your counsellors as of old. After this you shall be called the city of the just, a faithful city.

1:27 Zion shall be redeemed in judgment, and they shall bring her back in justice.

1:28 And he shall destroy the wicked, and the sinners together: and they that have forsaken the Lord, shall be consumed.

1:29 For they shall be confounded by the idols, to which they have sacrificed: and you shall be ashamed of the gardens which you have chosen.

1:30 When you shall be as an oak with the leaves falling off, and as a garden without water.

1:31 And your strength shall be as the ashes of tow, and your work as a spark: and both shall burn together, and there shall be none to quench it.

57. How is the faithful city, that was full of judgment, become a harlot? Here he shows their sin of turning away from justice towards one’s neighbor. And concerning this, he does three things:

first, he describes the fault;

second, he threatens punishment, where it says, therefore says the Lord (Isa 1:24);

third, what follows the punishment, where it says, and I will restore (Isa 1:26).

Concerning the first, he first denounces the sin of the people;

second, the sin of the priest, where it says, your silver is turned into dross (Isa 1:22);

third, the sin of the princes, where it says, your princes are faithless (Isa 1:23).

In the people, he denounces two sins, adding to their weight by comparison to their prior state:

namely, he denounces their venality by comparison to their prior fidelity, hence how is the faithful city become a harlot? Under every green tree, and on every high hill you didst prostitute yourself (Jer 2:20);

and their cruelty by comparison to justice and to judgment, which is the execution of justice: until justice be turned into judgment (Ps 93[94]:15); hence he says, but now murderers: cursing, and lying, and killing, and theft, and adultery, have overflowed, and blood has touched blood (Hos 4:2).

58. He denounces the sin of the priest in two matters.

In corrupting the truth of doctrine: hence he says, your silver is turned into dross: the words of the Lord are pure words: as silver tried by the fire, purged from the earth, refined seven times (Ps 11:7[12:6]). The prophets prophesied falsehood (Jer 5:31).

Second, in relaxing the severity of discipline, which is signified by wine, for this is the wine which the Samaritan poured in (Luke 10:34); hence he says, your wine is mingled with water: woe to them that sew cushions under every elbow (Ezek 13:18).

59. Your princes are faithless. Here he denounces the sin of the princes.

And first, he shows that they are unfaithful in executing their office, because they do so for their own advantage and not that of the people: that anoint themselves with the best ointments, that drink wine in bowls (Amos 6:6); woe to the shepherds of Israel, that feed themselves: should not the flocks be fed by the shepherds? (Ezek 34:2); and because of this, he says they are faithless.

Second, he shows that they are transgressors in receiving evildoers: companions of thieves, defending them and pleading their causes: like the jaws of highway robbers are the princes of the priests (Hos 6:9); son, walk not you with them (Prov 1:15).

Third, he shows that they are corrupt in receiving bribes, below: woe to you that justify the wicked for gifts, and take away the justice of the just from him (Isa 5:23); hence he says, they all love bribes, received, they run after rewards, promised or hoped for.

Fourth, he shows that they are unjust in spurning the poor, saying, they judge not for the fatherless: they have not judged the cause of the widow, they have not managed the cause of the fatherless (Jer 5:28).

60. Therefore says the Lord. Here he threatens punishment:

and first, the punishment of the superiors;

second, of the subjects, where it says, and I will turn my hand to you (Isa 1:25).

Concerning the first, he sets out three things.

First, the power of the one who punishes in authority, saying, the Lord: if I be a master, where is my fear, says the Lord (Mal 1:6); in the multitude of his ministers: the God of hosts: is there any numbering of his soldiers? (Job 25:3); in multitude, the mighty one: he is wise in heart, and mighty in strength: who has resisted him, and has had peace? (Job 9:4).

Second, he sets out the will of the one who punishes: ah, namely, to them, I will comfort myself, because my comfort will be their punishment. Below: the day of vengeance is in my heart, the year of my retribution is come (Isa 63:4).

Third, he sets out the harshness of the punishment, where it says, and I will be revenged of my enemies, as if to say, I will punish you like enemies: I will render vengeance to my enemies, and repay them that hate me (Deut 32:41).

61. And I will turn my hand to you. Here he threatens the punishment of the subjects.

And first is set out the preparation of the one who punishes, where it says, and I will turn my hand to you, to punish, which, in sparing you, I had held as though folded: the hand of the Lord has touched me (Job 19:21).

Second, the completion of the punishment: I will boil away, by the fire of tribulation, unto purity, as long as there is something to be purged: you shall not go out from thence till you repay the last farthing (Matt 5:26).

Third, the multitude of punishments: I will take away all your tin, because [I will punish you] for every sin, below: she has received of the hand of the Lord double for all her sins (Isa 40:2).

62. And I will restore your judges. Here he places what follows the punishment.

And first, as to those corrected, renewal;

second, as to the obstinate, consumption, where it says, and he shall destroy the wicked (Isa 1:28): for by the same fire, as Augustine says, gold is tested and chaff smokes.

Concerning the first, he does three things:

first, he promises renewal as to the amendment of the superiors;

second, as to the restoration of their reputation, where it says, after this you shall be called;

third, as to the observation of justice, where it says, Zion shall be redeemed in judgment (Isa 1:27).

Therefore, he says, I will restore your judges, as to the secular princes, to whom it belongs to judge the people, and your counselors, that is, the priests, to whom it belongs to manifest the counsel of God to the people: the lips of the priests shall keep knowledge, and they shall seek the law at his mouth: because he is the Angel of the Lord of hosts (Mal 2:7); as they were before, as Moses and Joshua, who pleased God: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15). You shall be called, that is, you will recover your reputation, so that you are said to be as you had been before, the city of the just, that is, the city in which justice is observed, below: you shall no more be called Forsaken: and your land shall no more be called Desolate: but you shall be called my pleasure in her (Isa 62:4); Zion shall be redeemed, from oppressors, in judgment, through the execution of justice; and they shall bring her back in justice, because judgment is the restoration of the equality in which justice consists: to judge your people with justice, and your poor with judgment (Ps 71[72]:2); a king shall reign and shall execute judgment and justice in the earth (Jer 23:5).

63. And he shall destroy the wicked. Here he places the destruction of the obstinate. And concerning this, he does three things:

first, he proclaims their destruction;

second, the manner of their destruction, where it says, for they shall be confounded (Isa 1:29);

third, he takes away the hope of escape, where it says, and your strength shall be as the ashes of tow (Isa 1:31).

And because the punishment is ordered against the fault, therefore, concerning the first, he touches on the fault in two ways.

On the part of turning toward, as to the wickedness of idolatry; hence he says, the wicked; and as to the sin of pleasure and of lust; hence he says, sinners, because men are most prone to such things; against which he ordains the punishment of destruction, in which the punishment is noted for the infliction: with a double destruction, destroy them (Jer 17:18), as if for a double sin.

Second, on the part of turning away, because they have forsaken the Lord; against which he ordains the punishment of consumption, saying, they shall be consumed; in which he indicates the punishment of desertion, because that which is consumed, goes into nothing, and all things would tend towards nothing, unless the hand of the Lord preserved them, as Gregory says. O Lord, the hope of Israel: all that forsake you shall be confounded: they that depart from you, shall be written in the earth: because they have forsaken the Lord, the vein of living waters (Jer 17:13).

64. For they shall be confounded. Here he places the manner of destruction:

and first, as to the confusion of sin;

second, as to the subtraction of good, where it says, when you shall be (Isa 1:30).

Concerning the first, against idolatry, he ordains confusion, saying, they shall be confounded by the idols, that is, because of the idols: let them be all confounded that adore graven things (Ps 96[97]:7);

against pleasure, he ordains shame, when he says, you shall be ashamed of the gardens, that is, the places of pleasure, which you have chosen, of your lust: what fruit had you in those things of which you are now ashamed? (Rom 6:21).

For confusion relates more to evil; but shame to fault, for carnal sins, as Gregory says, are of lesser fault and greater dishonor; and the reason is that they concern the faculties that are less honorable and most material; and nevertheless these faculties are innate and connatural and passible.

65. When you shall be. Here he places the subtraction of good.

And first, of that which pertains to protection and adornment, which is signified by the removal of leaves; second, of that which pertains to fruit, where it says, as a garden, which is barren without water. And on the contrary, it is said of the just man: he shall be like a tree which is planted near the running waters (Ps 1:3).

66. And your strength shall be. Here he takes away from them the hope of escape; and he sets out three things.

First, he takes away the support of their own strength; hence he says, your strength shall be as the ashes of tow, which are quickly consumed: the congregation of sinners is like tow heaped together (Sir 21:10[9]).

Second, he takes away the help of idols, saying: your work, namely, of idols, which were made by your hands, as a spark, which is of no importance: where are their gods, in whom they trusted? (Deut 32:37); and nevertheless it is burned up: hence it follows, and both shall burn. Below: walk in the light of your fire (Isa 50:11).

Third, he takes away the help of men: and there shall be none to quench it: the flame of the fire shall not be quenched: and every face shall be burned in it, from the south even to the north. And all flesh shall see, that I the Lord have kindled it, and it shall not be quenched (Ezek 20:27–28).

Chapter 2 Lecture 1

2:1 The word that Isaiah the son of Amos saw, concerning Judah and Jerusalem.

2:2 And in the last days the mountain of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it.

2:3 And many people shall go, and say: come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall come forth from Zion, and the word of the Lord from Jerusalem.

67. The word that. Here he begins to rebuke their fault on the part of turning toward. And this is divided into three parts:

in the first part, he denounces them for the fault which they were committing in the worship of idols;

in the second, for the fault which they were committing in the oppression of men: for behold (ch. 3);

in the third, for the fault which they were committing in the abuse of things: I will sing to my beloved (ch. 5).

The first of these is divided into two:

into a title

and a treatise, the second beginning where it says, and in the last days (Isa 2:2).

And he sets out this word in the beginning of the chapter because it is a prophecy especially of the Incarnate Word: for the Lord God will do no word without revealing his secret to his servants the prophets (Amos 3:7).

68. And it shall be. Here he carries out the intention. And this is divided into three parts:

in the first part, he promises the remedy of salvation, lest the weight of the following fault leads to despair;

in the second, he shows the guilt of the fault, where it says: for you have cast off your people (Isa 2:6);

in the third, he threatens the lash of punishment, where it says: therefore forgive them not (Isa 2:9).

Concerning the first, three things are set out:

first, the preparation of salvation;

second, the conversion of the gentiles, where it says, and all nations shall flow unto it (Isa 2:2);

third, the calling of the Jews in the end, where it says, O house of Jacob, come (Isa 2:5).

69. Concerning the first of these, three things are set out.

First, the time of salvation; hence he says, and it shall be. And he connects this to the preceding prophecy, or to that which he heard from the Lord, as Gregory says about the beginning of Ezekiel. In the last days, that is, in the time of grace, which is called the last, because the observance of another religion will not succeed it: behold I am with you . . . even to the consummation of the world (Matt 28:20); gather yourselves together, [sons of Israel,] that I may tell you the things that shall befall you in the last days (Gen 49:1).

70. But it seems that this salvation which is through the Incarnation of the Son of God ought to have been prepared from the beginning of the human race, because the more quickly a disease is remedied through medicine, the easier it is cured.

To this it is to be said that medicine ought to be offered according to the condition of the disease. And because the sin of man occurred through pride, which scorned the precepts of God, it is fitting that the medicine for attaining salvation was prepared through humility, so that man might know the weakness of his powers: for by neither natural law nor written law was he able to provide help to himself; and thus, he would more ardently and humbly seek the medicine, the more he found no help in himself.

71. Second, he puts forth the power of the savior, when he says, the mountain of the house of the Lord, on which the house of the Lord was founded: he set me upon a very high mountain (Ezek 40:2).

Third, the position of the savior: on the top of mountains, that is, greater princes, and it shall be exalted above the hills, that is, lesser princes. Below: behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high (Isa 52:13).

72. And all nations shall flow unto it. Here he places the conversion of the gentiles. And concerning this, he sets out three things:

first, the conversion itself;

second, he declares the order of conversion, where it says, and many people shall go (Isa 2:3);

third, he promises peace to the converted, where it says, and he shall judge the Gentiles (Isa 2:4).

Therefore as to the first, he says, and all nations, that is, from all other nations, shall flow, in which is noted their multitude and haste: I will bring them through the torrents of waters in a right way, and they shall not stumble in it (Jer 31:9).

73. The order of conversion was that the gentiles were converted through the calling of those who were from the Jews. And therefore he sets out three things concerning the second:

first, those who call,

second, the calling, where it says, come,

third, the reason for this order, where it says, for the law shall come forth from Zion.

Therefore he says, many, not all, people, that is, who are from the Jews: in which is noted the small number of Jews who converted in respect to the multitude of gentiles; shall go, by steps of faith believing, and say: we also believe. For which cause we speak also (2 Cor 4:13).

74. Come. Here he places the calling. And they are called to three things.

To eminence of faith; hence he says, come, through consensus, let us go up, through faith, to the mountain of the Lord, that is, to Christ, and to the house of the God of Jacob, that is, to the Church: arise, and let us go up to Zion to the Lord our God. For thus says the Lord: rejoice in the joy of Jacob (Jer 31:6–7); ascent to mount Zion (Heb 12:22).

Second, to teaching, when he says, he will teach us his ways, that is, the precepts by which one goes to him: there you shall teach me, and I will give you a cup of spiced wine and new wine of my pomegranates (Song 8:2).

Third, to obedience: and we will walk, after him, in the paths, of his counsels: ask for the old paths, which is the good way, and walk in it (Jer 6:16).

75. For the law shall come forth from Zion. Here he places the reason for the order of the calling, saying, for the law shall come forth, understood spiritually, from Zion, not from Mount Sinai, and the word of the Lord, that is, the Gospel, from Jerusalem, for the contemplation of peace: for salvation is of the Jews (John 4:22), and below: when they rush out from Jacob, Israel shall blossom and bud (Isa 27:6).

Lecture 2

2:4 And he shall judge the Gentiles, and rebuke many people: and they shall turn their swords into ploughshares, and their spears into sickles: nation shall not lift up sword against nation, neither shall they be exercised any more to war.

2:5 O house of Jacob, come, and let us walk in the light of the Lord our God.

2:6 For you have cast off your people, the house of Jacob: because they are filled as in times past, and have had soothsayers as the Philistines, and have adhered to strange children.

2:7 Their land is filled with silver and gold: and there is no end of their treasures.

2:8 And their land is filled with horses: and their chariots are innumerable. Their land also is full of idols: they have adored the work of their own hands, which their own fingers have made.

2:9a And man has bowed himself down, and man has been debased.

76. And he shall judge. Here he promises peace to the converted. And concerning this, he does three things:

first, he sets out that which brings about peace;

second, the sign of peace: and they shall turn their swords into ploughshares;

third, the fruit of peace: nation shall not lift up sword.

That which brings about peace is the judgment of a king, and therefore, first, he says, he shall judge the Gentiles, giving them laws, and rebuke many peoples, correcting their faults, below: he shall judge the poor with justice, and shall reprove with equity the meek of the earth (Isa 11:4).

The sign of peace is that the instruments of war are turned to the cultivation of the field; hence he says, and they shall turn their swords into ploughshares. He shall destroy the bow, and break the weapons (Ps 45:10[46:9]).

The fruit of peace is in the removal of enemies; hence he says, nation shall not lift up sword against nation, below: the old error is passed away: you will keep peace: peace, because we have hoped in you (Isa 26:3).

77. On the contrary, afterwards, there were many wars. The Gloss responds that these were not as large as before; hence in the time of the antichrist, however great the future persecution of the saints, nevertheless they will have great peace among themselves, as it was in the time of Diocletian. Or, better, it may be said that this refers to the peace made through Christ, which will be completed in the future.

78. O house of Jacob. Here he places the calling of the Jews after the conversion of the gentiles has occurred: speaking either in the person of the prophet or in the person of the gentiles, that they may be in the tail who were in the head: blindness in part has happened in Israel, until the fullness of the Gentiles should come in (Rom 11:25). Let us walk, at the same time and in agreement, that there may be one sheepfold: and there shall be one fold and one shepherd (John 10:16). In the light. Walk whilst you have the light (John 12:35).

79. For you have cast off. Here he shows their guilt.

And first, in general,

second, in particular, at: and have had soothsayers.

Concerning the first, he does two things.

First, he shows their separation from God, when he says, for you have cast off, and, as the Gloss continues, rightly are they to be called, because you have cast off. Why are they cast out, he and his seed, and are cast into a land which they know not? (Jer 22:28).

Second, he places the reason for their separation, because, namely, they are filled, with iniquity, as in times past, in Egypt. The land is full of adulterers (Jer 23:10). For there is no cause of separation from God except sin; hence below: your sins have divided between you and your God (Isa 59:2).

80. And soothsayers. Here he sets out their fault in particular, and especially concerning idolatry, which he denounces in them in three ways.

First, as to the gentile way of life;

second, as to the occasion of idolatry, where it says, their land is filled with silver and gold (Isa 2:7);

third, as to the observation of worship, where it says, and their land is filled (Isa 2:8).

81. He censures them for the gentile way of life in two matters.

First, as to the diviners and soothsayers that they had: hence he says: soothsayers, that is, those who foretell the future from the cry and chirping of birds, as the Philistines, among whom this superstition flourished most, against what is commanded in Deuteronomy 18:9: beware lest you have a mind to imitate the abominations of those nations, and immediately below this, let there be not found among you any one . . . that consults soothsayers, or observes dreams and omens (Deut 18:10).

82. But it seems that augury is not a sin. For birds have a better estimation than fish who are more aquatic; but mariners obtain predictions of a coming storm from the movement of certain fish: therefore something also may be foretold concerning the future through birds.

And to this is to be said that God foresaw what was necessary for each thing to be preserved in being, according to the capacity of its nature; and therefore to man he gave reason, through which, by comparing, he is able to devise for himself remedies against harmful things. And because reason is lacking in brute animals, he ordained that nature should supply what is lacking from reason; and therefore weapons and coverings, which man must acquire for himself through art, are given to animals by nature. Similarly, a certain power of natural estimation was also created for them, impelling them to carry out the activity of their species; hence it is better to say that they are acted upon than that they act, as John Damascene says; and when an inferior nature is regulated by a superior nature and is moved, impressions are left in them of superior movements rubbing such movement by which they are moved to provide for themselves in necessities. And obtaining a prediction in such things from birds or the movements of birds or of other animals is not a sin, but only about those things which have their cause from free will, which does not operate by the necessity of the stars.

83. Second, he censures them as to unnatural passions, in which they were subject: hence he says: to strange children, that is, foreign, or strange to God, have adhered, through filthy abuse. Men with men, working that which is filthy (Rom 1:27). In 2 Maccabees 4:13, it is said of this vice, now this was . . . an increase, and progress of heathenish and foreign manners, through the abominable and unheard of wickedness of Jason, that impious wretch, and no priest.

84. Their land is filled. Here he sets out the occasion of idolatry, which is avarice or its likeness: or covetousness . . . which is a serving of idols (Eph 5:3–5).

First, therefore, he shows their avarice as to the multiplication of things which pertain to the necessities of life, when he says, their land is filled, in which is indicated the abundance of things; and there is no end, in which is indicated the insatiability of the covetous man, who is not satisfied with money. A covetous man shall not be satisfied with money: and he that loves riches shall reap no fruit from them (Eccl 5:9), and: I gave them corn, and wine, and oil, and silver, and I multiplied for them, and gold, which they have used in the service of Baal (Hos 2:8).

Second, he shows their avarice as to things which pertain to transportation, where he says, filled with horses. Some trust in chariots, and some in horses: but we will call upon the name of the Lord, our God (Ps 19:8[20:7]).

85. Their land also is full of idols. Here he denounces in them the worship of idolatry; and he adds to the weight of this from three things.

First, from its multitude, where he says, also is full: Ephraim has made many altars to sin (Hos 7:11); under every green tree, and on every high hill you didst prostitute yourself (Jer 2:20).

Second, from the worthlessness of the idols: for they are the work of their own hands, and still more, which their own fingers have made. The idols of the Gentiles are silver and gold, the works of the hands of men (Ps 113:12[115:4]).

Third, from the dignity of man: and therefore he says: man, who was made to the image of God, has bowed himself down, in putting himself under idols; man, who seems powerful as to acquired things, has been debased: man when he was in honor did not understand; he is compared to senseless beasts, and is become like to them (Ps 48:13[49:12]). Below: he bows down before it, and adores it, and prays unto it, saying: deliver me (Isa 44:17).

Lecture 3

2:9b Therefore forgive them not.

2:10 Enter you into the rock, and hide you in the pit from the face of the fear of the Lord, and from the glory of his majesty.

2:11 The lofty eyes of man are humbled, and the height of men shall be made to stoop: and the Lord alone shall be exalted in that day.

2:12 Because the day of the Lord of hosts shall be upon every one that is proud and high-minded, and upon every one that is arrogant, and he shall be humbled.

2:13 And upon all the tall and lofty cedars of Libanus, and upon all the oaks of Basan.

2:14 And upon all the high mountains and upon all the elevated hills.

2:15 And upon every high tower, and every fenced wall.

2:16 And upon all the ships of Tharsis, and upon all that is fair to behold.

2:17 And the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled, and the Lord alone shall be exalted in that day.

2:18 And idols shall be utterly destroyed.

2:19 And they shall go into the holes of rocks, and into the caves of the earth from the face of the fear of the Lord, and from the glory of his majesty, when he shall rise up to strike the earth.

2:20 In that day a man shall cast away his idols of silver, and his idols of gold, which he had made for himself to adore, moles and bats.

2:21 And he shall go into the clefts of rocks, and into the holes of stones from the face of the fear of the Lord, and from the glory of his majesty, when he shall rise up to strike the earth.

2:22 Cease therefore from the man, whose breath is in his nostrils, for he is reputed high.

86. Therefore forgive them not. Here he threatens them with punishment. And this is divided into two parts:

in the first part, he shows them that danger is imminent;

in the second part, he closes the remedy of escape, where it says, cease therefore from the man (Isa 2:22).

He shows them that danger is imminent, by taking away three things:

first, presumption of divine mercy;

second, confidence in their own power, where it says, the lofty eyes of man are humbled (Isa 2:11);

third, the remedy which remained in confidence in other [gods], where it says, in that day a man shall cast away his idols of silver (Isa 2:20).

And because divine mercy has no measure, but always exalts itself above judgment (Jas 2:13), he does not remove it by foretelling that it will fail but by calling it down as just. Therefore he does two things.

First, he places the calling down, saying: since they do such filthy evils, therefore forgive them not, as if to say: would that there were justice, that you might have mercy on them in nothing: shall I not visit for these things, says the Lord? And shall not my soul take revenge on such a nation? (Jer 5:9).

87. Second, he places, ironically, the counsel to escape, saying, enter you; as if to say, since he himself does not send you away, it remains that you should hide yourself from his face. Enter you into the rock, literally, into the fissures of the rocks to remain there; hide you in the pit, that is, in the caverns of the earth, from the face of the fear of the Lord, that is, from the face of those through whom God proves that he is to be feared and glorified: leave the cities (Jer 48:28); but this does not avail them, hence in Psalm 138[139]:7: whither shall I go from your spirit? Or whither shall I flee from your face?

88. Bernard explains this as referring to Christ. And the rock was Christ (1 Cor 10:4); one must enter him through the affection of devotion. Therefore, Bernard says: that which is lacking to me I usurp from the heart of Jesus Christ. For out of his heart mercies overflow, and there is no lack of fissures by which they flow out: for they dug holes in his hands, pierced his feet. Arise, make haste, my love, and come . . . in the clefts of the rock (Song 2:13–14).

89. The lofty eyes. Here he takes away from them confidence in their own power, and concerning this, he does two things:

first, he excludes the power of resistance;

second, he rejects the precaution of hiding, where it says, and they shall go into the holes of rocks (Isa 2:19).

Concerning the first, he does two things:

first, he sets out the intention;

second, he explains the manner, where it says, because the day of the Lord of hosts (Isa 2:12);

third, he concludes the proposition: and the loftiness of men shall be bowed down (Isa 2:17).

He sets out two things to exclude the power of resistance.

First, their lowering, both as to pride of heart, when he says, the eyes, that is, pride, of the lofty, that is, of powerful men, are humbled, that is, they will be humbled: the past tense is used for the future because of the certitude of the prophecy: a generation, whose eyes are lofty, and their eyelids lifted up on high (Prov 30:13); he will look on all that are proud, and confound them, and crush the wicked in their place (Job 40:7). Then also as to nobility of ancestry; hence he says, the height of men, that is, their nobility of ancestry: yet I cast out the Amorrhite before their face: whose height was like the height of cedars (Amos 2:9).

Second, he places the exaltation of the one who punishes: the Lord alone shall be exalted, that is he who seemed weak in expectation, will appear high in punishing: the Lord shall be known when he executes judgments (Ps 9:17[16]); below: the Lord of hosts shall be exalted in judgment (Isa 5:16).

90. Because the day of the Lord. Here is set out the manner of fulfillment of the things that have been predicted.

And first, as to the lowering of men;

second, as to the subtraction of things, where it says, and upon all (Isa 2:13).

Thus he says first: therefore this will be which was said, because the day of the Lord, that is, the time of vengeance, below: the day of vengeance is in my heart, the year of my redemption is come (Isa 63:4); of hosts, that there be no doubt about victory of him, under whom there is such a multitude of servants; he will come as heavy weight to compress, upon every one that is proud and high-minded, that is, upon him who is raised up more from the great things he has; and upon every one that is arrogant, who is elevated because of that which he does not have. The arrogant man is he who attributes to himself what he does not have (Gregory). I hate arrogance, and pride, and every wicked way, and a mouth with a double tongue (Prov 8:13). And he shall be humbled: he that exalts himself shall be humbled (Luke 14:11).

91. And upon all the tall and lofty cedars. Here he places the subtraction of things which make for defense.

And first, as to things that pertain to preparing machines of war: either because of their height, and thus he says, upon all the cedars; or because of their strength, and thus he says, upon all the oaks: open your gates, O Libanus, and let fire devour your cedars (Zech 11:1); and below this: howl, you oaks of Basan, because the fenced forest is cut down (Zech 11:2).

Second, as to things which pertain to the fortification of places, either from nature: and upon all the high mountains: thus says the Lord God to the mountains, and to the hills, and to the rocks, and the valleys (Ezek 6:3); or from art: and upon every high tower: a day of the trumpet and alarm against the fenced cities, and against the high bulwarks. And I will distress men (Zeph 1:16–17).

Third, as to things which pertain to abundance of provisions, and thus he says: and upon all the ships, in which provisions are borne, of Tharsis, that is, of the sea, below: howl, you ships of the sea, for the house is destroyed, from whence they were wont to come (Isa 23:1).

And upon all that is fair to behold: this pertains to the placating of enemies, or the increase of fighters: who can despise the people of the Hebrews, who have such beautiful women? (Jdt 10:18).

92. Shall be bowed down. Here it is as if he concludes the proposition; and it is entirely the same as what was said before, except that something is added about the destruction of idols, so that he alone may be shown to be the highest, when he says, and idols (Isa 2:18). Your idols shall be broken in pieces and shall be no more, and your temples shall be destroyed (Ezek 6:6).

93. And they shall go into the holes of rocks. Here he places the precaution of hiding; and it is the same as before, except that here it is foretold as in the future, because he had also explained by foretelling and not by calling down that their power was to be thrown down; they shall go into the lower parts of the earth: they shall be delivered into the hands of the sword, they shall be the portions of foxes (Ps 62:10–11[63:9–10]).

94. In that day. Here he removes the third, namely confidence in idols.

And first, he takes away their help; to adore. And I went in and saw, and behold every form of creeping things, and of living creatures, the abominations, and all the idols of the house of Israel, were painted (Ezek 8:10). Below: in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you to sin (Isa 31:7).

Second, he returns to the protection of hiding, where it says, and he shall go into the clefts of rocks: every bondman and every freeman hid themselves in the dens and in the rocks of mountains (Rev 6:15).

95. Cease therefore. Here he places sound counsel for escape; therefore since all these things do not avail you, cease therefore from the man, that is, cease from what is offensive to him, namely Christ, whose breath is in his nostrils, that is, who breathes with his nostrils and lives like other men as to his humanity; for he is reputed high, as to his divinity, by the saints and angels: the Lord is high above all nations; and his glory above all the heavens (Ps 112[113]:4).

96. Or otherwise: it speaks of God in likeness to man through an anthropopathic figure: from the man, that is, from God, whose breath is in his nostrils; this speaks in likeness to an angry man, who because of the multiplication of his breaths, breathes out through his nostrils; hence Homer says that strong men breathed out harsh power through each of their nostrils. At the blast of the breath of your wrath (Ps 17:16[18:15]). Below: his wrath burns, and is heavy to bear (Isa 30:27), and again: his breath as a torrent overflowing even to the midst of the neck, to destroy the nations unto nothing (Isa 30:28). And this refers to the first, in which he takes away presumption of the mercy of God. For he is reputed high, separately, as if alone, against the second.

Chapter 3 Lecture 1

3:1 For behold the sovereign Lord of hosts shall take away from Jerusalem, and from Judah the valiant and the strong, the whole strength of bread, and the whole strength of water.

3:2 The strong man, and the man of war, the judge, and the prophet and the diviner, and the ancient.

3:3 The prince over fifty, and the honorable in countenance, and the counsellor, and the architect, and the skillful in mystical speech.

3:4 And I will give children to be their princes, and the effeminate shall rule over them.

3:5 And the people shall fall one to another, and every man to his neighbor: the child shall make a tumult against the ancient, and the base against the honorable.

3:6 For a man shall take hold of his brother, one of the house of his father, saying: you have a garment, be you our ruler, and let this ruin be under your hand.

3:7 In that day he shall answer, saying: I am no healer, and in my house there is no bread, nor clothing: make me not ruler of the people.

97. For behold the sovereign. Here begins the second part, in which he denounces their sin as to the oppression of neighbors. And it is divided into two parts:

in the first is the confutation of the oppressors;

in the second, the consolation of the oppressed: and in that day seven women shall take hold of one man (ch. 4).

And because violent dominion is not only the fault of man, but also is the punishment of God judging the sins of the people, as it says in Job 34:30: who makes a man that is a hypocrite to reign for the sins of the people? Therefore the first part is divided into two parts:

for in the first, it is predicted as far as it is a punishment inflicted by God;

in the second, it is denounced as far as it is a fault committed by man, where it says, O my people (Isa 3:12).

The first of these is divided into two:

in the first, the overthrow of the government is threatened;

in the second, he assigns the reason, where it says, for Jerusalem is ruined (Isa 3:8).

The first of these is divided into three:

in the first, he takes away men suitable for the office of government;

in the second, unworthy men are set over them, where it says, and I will give children to be their princes (Isa 3:4);

in the third, those who are called are refused, where it says, a man shall take hold of his brother (Isa 3:6).

The first of these is divided into two:

in the first, he takes away the man suitable for the office of government;

in the second, he takes away the man who is useful for the help of the ruler, where it says, and the counselor (Isa 3:3).

The first of these is divided into three, according to three things which are required for the suitability of superiors:

for first, he takes away the man who is suitable as to power;

in the second, as to sagacity, where it says, the judge (Isa 3:2);

in the third part, as to authority, where it says, the ancient (Isa 3:2).

98. Power is required in a leader or king for directing the wars of the people and for restraining insolence: seek not to be made a judge, unless you have strength enough to extirpate iniquities (Sir 7:6).

This power consists in three things, according to which the first part is divided into three parts, namely, in strength of body, which consists in three things, namely, in vigor of constitution, and as to this, he says: I warn you to cease, for, that is, because, behold, it is near, he shall take away the valiant, that is, he who is strong in health of constitution; in strength of limbs, and thus, he says, the strong, because strength consists in bones and sinews, as the Philosopher says. Again, in plenty of food, and thus he says, the whole strength of bread, in which all food and drink is signified: the chief thing for man’s life is water and bread, and clothing (Sir 29:28[21]).

Second, power consists in constancy of heart, and thus he says, the strong man, as far as it comes from the strength which is a power of the soul.

Third, it consists in the exercise of the art of war, and thus he says, the man of war.

99. Wisdom is required for the exercise of judgment: because of which Solomon asked for wisdom from God: give therefore to your servant an understanding heart . . . to discern between good and evil (1 Kgs 3:9).

And this may be had in three ways: either by human institution; and as to this he says, the judge, as it were, the expert in the law; or by divine inspiration, and as to this he says, the prophet; or by the revelation of a demon, and as to this he says, the diviner [ariolus], because they divined on the altars [aris] of demons, and they sometimes spoke truths.

100. Authority is necessary for reverence, and this also consists in three things:

in dignity of office, and as to this he says, the prince; and by these he understands all other princes, as the Gloss says;

in uprightness of morals: the ancient in morals;

in maturity of countenance: the honorable in countenance.

101. Some princes are useful for the government of the people, or for dealing with doubtful affairs, and as to this he says, and the counsellor; or for constructing buildings: the architect, which comes from archos, which means “prince,” and techne, which means “art,” especially mechanical art. The architect is said to be the principal artist, who directs the other artists to introduce the form and prepare the matter, according to the consideration of the end, which he has knowledge of in use or reason.

102. But wisdom, according to the Philosopher, is said to be twofold: namely, universal and particular.

In defining particular wisdom, he says that it is the virtue through which man is placed in the utmost of any art, such as medicine, and that doctor is called wise who is most certain in things that pertain to medicine; and a builder is called wise similarly, and thus for others. And it is in this way that it is understood here.

Universal wisdom is that which is the utmost in all arts and sciences, and it is by this that man is raised to knowledge of the noblest things, that is, of separated, or spiritual, substances; and this, according to the Philosopher, is metaphysics, and, according to us, is theology.

103. Third, someone is necessary for teaching divine things, and as to this, he says: and the skillful in mystical speech; “mystical” comes from mystim, which means “secret,” that is, pertaining to divine words which are secret. And concerning all these things it is stated in 2 Kings 24:15 that they were carried away by Nebuchadnezzar into Babylon: and he carried away Joachin into Babylon, and the king’s mother, and the king’s wives, and his eunuchs: and the judges of the land he carried into captivity.

104. And I will give children. Here he shows the subversion of the government as to unworthy men being placed over them. And this is divided into two parts:

in the first is placed the authority of unworthy men;

in the second, the consequent disturbance of the people, where it says, and the people shall fall one upon another (Isa 3:5).

Now, they are unworthy as to lack of wisdom and of age, and thus he says I will give children to be their princes; and as to lack of virtue, and thus he says: and the effeminate shall rule over them, that is, the lustful and the weak: I will give you kings in my wrath (Hos 13:11).

105. The effect of the government in the disturbance of the people is touched on in three ways.

First, universal dissension, hence he says: the people shall fall, from the unity of peace through which they are a people, one to another, that is, one against another: where there is no governor, the people shall fall (Prov 11:14); they were led away as a flock: they shall be afflicted, because they have no shepherd (Zech 10:2).

Second, dissolution of friendship: every man to his neighbor, that is, against his neighbor: every brother will utterly supplant, and every friend will walk deceitfully (Jer 9:4).

Third, confusion of rank: the child shall make a tumult against the ancient, and the base against the honorable: they respected not the persons of the priests, neither had they pity on the ancient (Lam 4:16).

106. Shall take hold. Here he shows the subversion of the government as to the refusal of office of those invited to rule, as if it were something ruinous. And this is divided into two parts:

in the first, the invitation of the electors is set out;

in the second, the refusal of the one elected, where it says, and in that day he shall answer (Isa 3:7).

Concerning the first, three things are set out, namely, the election itself, the occasion of the election, and the charge of office.

The election is irregular, because it is by only one; hence he says, there will be a tumult, for, that is, because, they did not elect in common; but a man shall take hold of his brother, that is, one joined by blood, one of the house of his father, that is, one accepted in familiarity, even though he is base: he that builds up Zion with blood, and Jerusalem with iniquity (Mic 3:10). And this is against the form observed in Numbers 1 in the election of princes done by the precept of the Lord, the authority of the superior, and the consent of the multitude.

But the occasion is base, because it is on account of riches; hence he says: you have a garment, for he hopes for temporal assistance; and this is against the form handed on in Exodus 18:21–22: and provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds . . . who may judge the people at all times.

But the charge is dangerous; hence he says: be you our ruler, and let this ruin, that is, danger, be under your hand, that is, under your keeping and defense. Keep this man: and if he shall slip away, your life shall be for his life (1 Kgs 20:39).

107. He shall answer. Here the refusal of the one elected is set out.

And first, his reasonable excuse is shown;

second, his renunciation of office is concluded where it says, make me not ruler of the people.

In excuse, he brings forward three things, namely, his impotence to repel harmful things: I am no healer, namely, that I might heal your miseries: is there no balm in Galaad? Or is there no physician there? (Jer 8:22); to supply need: and in my house there is no bread, by which I might supply the need of your hunger: the little ones have asked for bread, and there was none to break it unto them (Lam 4:4); to foster or preserve what is necessary: nor clothing, by which heat is preserved: she shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments (Prov 31:21).

108. Make me not ruler of the people. Here his renunciation of office is concluded, where a threefold reason is placed, namely, the impediment of devout contemplation: can I leave my fatness, which both gods and men make use of? (Judg 9:9); of sweet affection: can I leave my sweetness? (Judg 9:11); and of spiritual exultation: can I forsake my wine, that cheers God and men, and be promoted among the other trees? (Judg 9:13).

Lecture 2

3:8 For Jerusalem is ruined, and Judah is fallen: because their tongue, and their devices are against the Lord, to provoke the eyes of his majesty.

3:9 The show of their countenance has answered them: and they have proclaimed abroad their sin as Sodom, and they have not hid it: woe to their souls, for evils have been rendered to them.

3:10 Say to the just man that it is well, for he shall eat the fruit of his devices.

3:11 Woe to the wicked unto evil: for the reward of his hands shall be given him.

3:12 As for my people, their oppressors have stripped them, and women have ruled over them. O my people, they that call you blessed, the same deceive you, and destroy the way of your steps.

3:13 The Lord stands up to judge, and he stands to judge the people.

3:14 The Lord will enter into judgment with the ancients of his people, and its princes: for you have devoured my vineyard, and the spoil of the poor is in your house.

3:15 Why do you consume my people, and grind the faces of the poor, says the Lord the God of hosts.

109. For Jerusalem is ruined. Here he sets out the cause of this renunciation.

And first, he sets out the proximate cause, namely, the punishment of universal ruin; hence is said on the part of the prophet: therefore he will refuse, for, that is, because, Jerusalem is ruined, that is, the city itself, and Judah, the province itself, is fallen, from its integrity through punishment, below: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have, brought it to ruin (Isa 23:13).

110. Second, he sets out the remote cause, namely, their fault. And this is divided into three parts:

in the first part, he adds to the weight of the fault,

in the second, he ordains the punishment for the fault, where it says, woe to their souls (Isa 3:9);

in the third, he shows the justice of the one who punishes, where it says, say to the just man (Isa 3:10).

He adds to the weight of their sin from three things:

from the species of their sin, because it is blasphemy against God; hence he says: therefore it is fallen because their tongue is against the Lord, below: upon whom have you jested? Upon whom have you opened your mouth wide, and put out your tongue? (Isa 57:4).

Second, from the novelty of their sin; hence he says: their devices are against the Lord: their own devices now have beset them about, they have been done before my face (Hos 7:2).

Third, from the publication of their sin, whence he says: the show of their countenance, because by their countenance they make their sin to be shown to others; has answered them, in punishment as to their bearing; and as to the commendation of their sin, he says: and they have proclaimed abroad their sin as Sodom, that is, they have praised it: you had a harlot’s forehead, you would not blush (Jer 3:3).

111. This is explained otherwise in the Gloss: the show of their countenance, that is, the knowledge of their sins, which they will have in their intellect, because the senses are in the countenance, has answered them, who ask why they are punished.

Or otherwise: the show of their countenance, that is, the remorse of conscience, has answered them, as punishment. And mystically, this refers to the sin of those who saw Christ and did not wish to know him, because of which their conscience reproves them, as the Gloss says. And because the justice of God does not allow such grave evils to be unpunished, therefore woe to their souls, not only to their bodies, for evils have been rendered to them, in the foreknowledge of God; or the past tense is used here for the future.

112. And lest the punishment be supposed to envelop everyone, to this is added the justice of God in the separation of the good from the wicked; and concerning this, he does two things.

First, he places the recompense of the good, saying, say to the just man, to any just man, that it is well, it will be for him, when the others are condemned, for the fruit, that is, his reward, he shall eat of his devices, as if taking the fruit of his good inventions. For just as the wicked are solicitous to find ways to sin, so the good are solicitous to find how they might please God: he that is without a wife is solicitous for the things that belong to the Lord: how he may please God (1 Cor 7:32); for you shall eat the labors of your hands: blessed are you (Ps 127[128]:2).

Second, he places the punishment of the wicked, saying, woe to the wicked unto evil, that is, for the evil which threatens them, the reward of his hands shall be given him: the sinner has been caught in the works of his own hands (Ps 9:17[16]).

113. As for my people. Here the oppression of the people is denounced, in as far as it is the sin of the man who oppresses them, and this divided into two parts:

in the first, the vice of oppression is set out;

in the second, the judgment of punishment is introduced, where it says, the Lord stands up to judge (Isa 3:13).

Now, certain people were oppressing them in three ways.

First, princes were oppressing them by pillaging them through violence, and as to this he says, as for my people, their oppressors have stripped them of their goods: the people of the land have used oppression, and committed robbery: they afflicted the needy and poor (Ezek 22:29).

Second, women, by drawing them to sensual desire and even to idolatry, as is told of Solomon in 1 Kings 11, and as to this he says: their women have ruled over them: give not the power of your soul to a woman, lest she enter upon your strength (Sir 9:2).

Third, prophets, by deceiving through the cunning of flattery, and as to this he says: O my people, as if to say: I had been accustomed to speak to you through the prophets, but because they are deceitful, I will speak to you myself, lest he not seem credible because one prophet is against another.

The same deceive you, in promising security; and destroy, in offering an occasion of sin: thus says the Lord concerning the prophets that make my people err: that bite with their teeth, and preach peace (Mic 3:5); the prophets say to them: you shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place (Jer 14:13).

114. The Lord stands up to judge. Here the judgment for punishing the oppressors is introduced, and this is divided into two parts:

in the first, the judgment against the oppressing princes is set out,

in the second, the judgment against the women, where it says, and the Lord said (Isa 3:16).

The false prophets were deceiving the people to despoil them, and therefore they have the same judgment as the princes: they violated me among my people, for a handful of barley, and a piece of bread (Ezek 13:19).

Concerning the first, he does three things.

First, the judge is introduced; hence he says: the Lord stands up to judge: he shall judge many peoples (Mic 4:3); the judgment sat, and the books were opened (Dan 7:10).

Second, the matter is introduced; hence he says: the Lord will enter into judgment with the ancients of his people, namely, with the priests, and its princes, kings and leaders: behold I will judge between cattle and cattle, between rams and he goats (Ezek 34:17).

Third, the cause is set out: and first, the accusation of the plaintiff is introduced, when he says, you have devoured: they have eaten the flesh of my people (Mic 3:3); second, the rebuke of the judge is set out, when he says: why do you consume my people, afflicting them, and grind the faces of the poor, weakening them by hunger? You that oppress the needy, and crush the poor (Amos 4:1). For God himself will be both plaintiff and judge.

115. It should be noted on verse 10 above, say to the just man that . . . he shall eat the fruit, that the fruit of the just man is:

first, that which he returns, and this is the fruit of his activity: you should bring forth fruit; and your fruit should remain (John 15:16); of his preaching: let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name (Heb 13:15); of his confession.

Second, that which he receives, and this is the fruit of remission of fault, below: the iniquity of the house of Jacob shall be forgiven: and this is all the fruit, that the sin thereof should be taken away (Isa 27:9); of participation of grace: but the fruit of the Spirit is, charity, joy (Gal 5:22); of contemplation of wisdom: the purchasing thereof is better than the merchandise of silver, and her fruit than the chief and purest gold (Prov 3:14).

Third, that which he seeks: in the delight of the Lord: his fruit was sweet to my palate (Song 2:3); in the society of the heavenly choir: O mountains of Israel, shoot forth your branches, and yield your fruit to my people of Israel (Ezek 36:8); in the reception of the divine gift: your plants are a paradise of pomegranates with the fruits of the orchard (Song 4:13).

Lecture 3

3:16 And the Lord said: because the daughters of Zion are haughty, and have walked with stretched out necks, and wanton glances of their eyes, and made a noise as they walked with their feet and moved in a set pace:

3:17 the Lord will make bald the crown of the head of the daughters of Zion, and the Lord will discover their hair.

3:18 In that day the Lord will take away the ornaments of shoes, and little moons,

3:19 and chains and necklaces, and bracelets, and bonnets,

3:20 and bodkins, and ornaments of the legs, and tablets, and sweet balls, and earrings,

3:21 and rings, and jewels hanging on the forehead,

3:22 and changes of apparel, and cloaks, and fine linen, and crisping pins,

3:23 and looking-glasses, and lawns, and headbands, and fine veils.

3:24 And instead of a sweet smell there shall be stench, and instead of a girdle, a cord, and instead of curled hair, baldness, and instead of a stomacher, haircloth.

3:25 Your fairest men also shall fall by the sword, and your valiant ones in battle.

3:26 And her gates shall lament and mourn, and she shall sit desolate on the ground.

116. And the Lord said. Here the divine judgment against the women is set out.

And first, their fault is laid bare,

second, their punishment is foretold, where it says, the Lord will make bald (Isa 3:17).

The first of these is divided into two:

in the first, he denounces them for their pride,

in the second, for their lasciviousness, where it says, and wanton glances of their eyes.

Concerning the first, he does two things.

In the first, he denounces pride in the heart, when he says: because the daughters of Zion are haughty, in their pride: Lord, my heart is not exalted (Ps 130[131]:1).

Second, he denounces the sign of pride in the body: they have walked with stretched out necks, which is a sign of pride: he has run against him with his neck raised up, and is armed with a fat neck (Job 15:26).

117. And wanton glances. Here he denounces their lasciviousness in four things, by which they provoke men to sensual desire.

First, in sight itself; hence he says, and wanton glances: let not your heart covet her beauty, be not caught with her winks (Prov 6:25).

Second, in play: and made a noise, the Gloss adds: in playing: use not much the company of her that is a dancer . . . lest you perish by the force of her charms (Sir 9:4).

Third, in walking, as they walked: a woman talkative and wandering, not bearing to be quiet, not able to abide still at home (Prov 7:10–11).

Fourth, in lascivious adornment: in a set pace, the Gloss adds, adorned with the plunder of the poor. Behold a woman meets him in harlot’s attire, prepared to deceive souls (Prov 7:10).

118. The Lord will make bald. Here he threatens punishment:

and first, as to the removal of adornments;

second, as to the comfort of men, where it says, your fairest men also shall fall by the sword (Isa 3:25).

Concerning the first, he does two things.

First, he takes away from them their adornments, which are signs of foolish joy and lasciviousness;

in the second, he repays them with the signs of sadness and misery, where it says, and instead of a sweet smell there shall be stench (Isa 3:24).

Concerning the first, he does two things:

first, he takes away the natural adornment of hair from them;

second, artificial adornment, where it says, in that day (Isa 3:18).

Therefore, he first says, will make bald, as to true hair, below: on all their heads shall be baldness (Isa 15:2). Will discover, as to false hair, which is like clothing: of the captivity, of the bare head of the enemies (Deut 32:42).

119. In that day. Here he takes away artificial adornments from them:

and first, things which pertain to the adornment of their members,

second, things which pertain to the care of adornments, where it says, crisping pins, and looking-glasses (Isa 3:22).

Concerning the first, he does two things:

first, he takes away things which pertain to the adornment of parts;

second, things which pertain to the adornment of the whole, where it says, and changes of apparel (Isa 3:22).

Concerning the first, he does two things:

first, he takes away things which pertain to the members of the body;

second, things which pertain especially to the sense organs, where it says, sweet balls (Isa 3:20).

Concerning the first, he does two things:

first, he takes away things which pertain to the lower parts of the body;

second, things which pertain especially to the parts of the head, where it says, and headbands (Isa 3:23).

120. Therefore, he first says, as to the feet, the ornaments of shoes, of any kind, and especially, little moons, that is, certain pictures on shoes made from gilded leather: how beautiful are your feet in shoes, O prince’s daughter (Song 7:1).

Second, as to the neck: chains, certain adornments of the neck, which hang down to the breast and are given in honor of a victory: that grace may be added to your head, and a chain of gold to your neck (Prov 1:9).

Third, as to the breast, he says, necklaces, any adornments, but especially buckles by which the breast is secured, lest a garment be opened: the joints of your thighs are like necklaces, that are made by the hand of a skillful workman. (Song 7:1).

Fourth, as to the arms, he says, bracelets [armilla], adornments of the arms, named from armus (“shoulder,” usually of an animal): both men and women gave bracelets . . . to make the work of the tabernacle of the testimony (Exod 32:21–22).

121. And bonnets. Here he places adornments of the head;

and first, those for the top of the head: bonnets, adornments of the head like a crown: she put a bonnet upon her head (Jdt 10:3).

Second, as to the hair, he says, bodkins, certain instruments of silver or gold made like sharpened sticks, by which women divide the hair before their brows, as is said of Judith in the same place: she plaited the hair of her head (Jdt 10:3).

122. Third, as to the neck, he touches on two things.

First, ornaments of the legs [periscelides], from peri, which means “around,” and colon, which means “member,” as if to say, “adorned around a member.” Haymo says that it is made from gold, similar to bracelets, and it is placed around the neck. The Gloss says that it is worn above the foot, like a bracelet; others says that they are certain adornments placed around the borders of garments like golden fringe, or some hides, or something of this kind. And this can stand with either of these meanings, because thus they are both around the neck and around the feet; for garments have such adornments both on the hood and on the lower edges, and thus they adorn the neck mediately: therefore we offer as gifts to the Lord what gold every one of us could find in the booty, in ornaments of the legs and bracelets, rings (Num 31:50).

123. Second, he places immediate adornments of the neck, when he says, tablets, namely, certain chains, with gold and silver rods like the larvae of a moray eel, which are placed around the neck: we will make you tablets of gold, with larvae of silver (Song 1:10). And because the neck is between the head and the body, its adornment redounds to both, and therefore it may be placed with either.

124. And sweet balls. Here is placed things which pertain to the sense organs,

and first, as to smell: sweet balls, certain small boxes in which they placed musk and things of this kind; or also certain vessels, like an apple made from silver, perforated like a thurible, in which is placed fire and something odiferous: we will run after you to the odor of your ointments (Song 1:3).

Second, as to hearing, earrings, that is, certain rings of gold or silver, placed in the ears of women, which have been pierced for this purpose: she decked herself out with her earrings, and with her jewels, and went after her lovers (Hos 2:13).

Third, as to touch, which is strongest in the fingers: rings: therefore we offer . . . rings (Num 31:50).

Fourth, as to sight: jewels hanging on the forehead, with which the women of Egypt were adorned: you shall take onyx stones, and precious stones to adorn the ephod and the rational (Exod 25:7). He makes no mention of taste, because its instrument is interior and is not adorned.

125. And changes of apparel. Here he places adornments pertaining to the whole body,

and first, those for clothing the body, and thus he says, changes of apparel, that is, various pairs of garments: have clothed you with change of garments. And he said: put a miter (Zech 3:4–5).

Second, those for covering the body, and thus he says, cloaks: but she quickly took her cloak, and covered herself (Gen 24:65).

Third, those for lying in, and thus he says, fine linen: then comes Peter . . . and went into the sepulcher: and saw the linen cloths lying (John 20:6).

126. And crisping pins. Here he places things which pertain to the care of adornments.

And first, things for arranging them: crisping pins: it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven (Matt 19:24).

Second, things for discerning them, and looking-glasses, by which women discern whether they are well adorned: he made also the laver of brass, with the foot thereof, of the looking-glasses of the women that watched at the door of the tabernacle (Exod 38:8).

Third, things for covering adornments;

and first, things for covering adornments of the shoulders: and lawns, fine-spun veils with which the shoulders are covered, as are made by women in Campania: she made fine linen, and sold it, and delivered a girdle to the Chanaanite (Prov 31:24).

Second, for covering the adornments of the head: headbands, that is, pepla; or better, what are called ligamenta, with which women bind their hair, made like a net; and thus may be taken Exodus 28:37: and you shall tie it with a violet headband, namely, a plate of purest gold (Exod 28:36), where was written the holy name of the Lord.

Third, for covering the adornments of the whole body, he says, fine veils [therista]. The Gloss says, the most fine of feminine garments, pervious to sight, suitable for summer, from which it gets its name, for “theria” means “summer”. And women were especially accustomed to carry such things over silk garments: she put off the garments of her widowhood, and took a veil (Gen 38:14). About many of these, it is said in Ezekiel 16:10–12: I clothed you with embroidery, and shod you with violet colored shoes: and I girded you about with fine linen, and clothed you with fine garments . . . and put bracelets on your hands, and a chain about your neck, and I put a jewel upon your forehead and earrings in your ears, and a beautiful crown upon your head.

127. And instead of a sweet smell there shall be. Here, the adornments of lasciviousness having been taken away, he exchanges them for the care of misery.

And first, as to that which is without, he says: instead of a sweet smell there shall be stench: for smell comes from without: his stench shall ascend, and his rottenness shall go up, because he has done proudly (Joel 2:20).

Second, as to that which is around, he says, instead of a girdle, a cord: he looses the belt of kings, and girds their loins with a cord (Job 12:18).

Third, as to that which is above, he says, instead of curled hair, baldness.

Fourth, as to that which is within: instead of a stomacher, according to the Gloss, with which the breasts are bound together, that is, squeezed together, lest from their size they convey shamefulness.

128. Your fairest men. Here he takes away the comfort of men from them as to four things.

Women delight in the beauty of men, and as to this, he says: your fairest men also shall fall by the sword: her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire (Lam 4:7).

Second, in their fortitude, and as to this, he says, and your valiant ones, below: they have led away the strong ones thereof into captivity (Isa 23:13).

Third, delight in their dignity, and as to this, he says: her gates, that is, the judges sitting in the gates, shall lament, inwardly, and mourn, outwardly: her gates are destroyed in the ground: he has destroyed, and broken her bars, her king (Lam 2:9).

Fourth, they delight in the joyfulness of men, and as to this, he says: and she shall sit desolate on the ground: he has made me desolate, wasted with sorrow all the day long (Lam 1:13).

Concerning this chapter, we first consider where it says, the diviner (Isa 3:2).

According to this it seems that it may be lawful to inquire into future things by diviners: for taking away something unlawful is not a punishment, but rather a benefit.

Moreover, the same thing seems to follow from the Gloss, which says diviners sometimes speak truths; but truth is to be received from wherever it comes, therefore it should also be received from diviners.

Moreover, since demons are clearest mirrors according to intellect, as Dionysius says, it seems that, at least in things that pertain to knowledge, it may not be evil to receive from them, and it will be lawful to turn thus to divination, and especially since no knowledge is evil, and divination may relate knowledge.

129. To this is to be said that divination, by its name, signifies a usurpation of a divine act, and this especially in the knowledge of future things which cannot be known naturally.

For there are certain future things which have determinate causes in nature, from which they arise necessarily, like an eclipse of the sun; and divination does not concern these things.

Other things also have determinate causes, from which they arise, as in many things, like drought in the dog days of summer; hence, divination does not concern these things (for such are the prognoses of doctors concerning health or death, and of mariners concerning a coming storm), unless perhaps they are foretold as if coming in immovable truth, for this belongs only to God.

There are also certain future things which do not have determinate causes in nature, and especially those which come to be from free will; and of these causes no one has foreknowledge except God, to whom all things are present because of the stability of his eternity, or someone who learns them from God. And if indeed such things are predicted by divine inspiration, it is prophecy, not divination; if, however, someone predicts by his own devising, deceptively, for the sake of some profit, as little old women do, it is called divination; and it is a sin, because it is a lie, since they assert uncertainties as true, and because it is deception, and because it is a usurpation of divinity.

130. Similarly, a prediction is called divination if it comes to be in any way whatsoever from the counsel of demons, who indeed are able to predict some future things, either because they themselves are the causes of them, or because they themselves know them through the revelation of good angels, or because they foreknow by natural knowledge in those things which have determinate causes in nature that are hidden from us and known to them because of the perspicacity of their intelligence and because of their long experience.

And nevertheless it is always a sin to inquire from them, and apostasy from faith, as Augustine says. And this is so for three reasons: first, because, although they may speak truths, nevertheless their intention is always to deceive; second, because they are not able to have certain knowledge, except of those things which they know through revelation; third, because we are not able to be at the same time sharers in the gifts of God and of the devil; and among all these, this last reason is foremost. And although it may be a benefit simply, nevertheless it is a punishment to those who follow such things, because it is contrary to their will.

131. Next we consider dancing games: whether they may be practiced without sin, because of what it says in 3:16, and they made a noise as they walked with their feet and moved in a set pace: for he denounces it as sin.

To this is to be said that a game is not evil in itself; for otherwise there would not be in games the virtue which is called eutrapelia; but in as far as it is ordered to a different end, and is clothed in different circumstances, it can be an act of virtue or vice. For because it is impossible to always work in the active or contemplative life, therefore it is proper sometimes to interpose joys among our cares, lest the soul be broken by excessive severity, and so that afterwards man may more promptly be free for works of the virtues. And if the games occur for such an end and with other [proper] circumstances, it will be an act of virtue, and it can be meritorious if it is informed by grace. However, it seems that these circumstances especially are to be observed in a dancing game: that the person not be unbecoming, as a cleric or religious; that it be in a time of joyfulness, as in gratitude for liberation, or weddings and things of this kind; that it be with decent persons and with decent songs; and that the gestures not be too lascivious, and so forth. If, however, they occur for provoking lasciviousness, and according to other improper circumstances, it is certain that it will be a vicious act.

132. Next we consider the adornment of women: whether it be lawful for women to adorn themselves. And it seems that it is not, from what is said here and from 1 Timothy 2:9–10: not with plaited hair, or gold, or pearls, or costly attire: but, as it becomes women professing godliness, with good works.

And to this is to be said that adornment is to be measured to the manner and measure of the person and to the intention. For if women wear appropriate adornments according to their dignity and status so that they bear themselves with moderation in their deeds according to the custom of their native land, it will be an act of the virtue of modesty, which prescribes one’s manner in walking, standing, dress, and all exterior motions; and it can be meritorious, if it be with grace; similarly, if she acts to decently please her husband (whom she already has or whom she is bound to accept), and so that he be drawn back from other women. If, however, they wear adornments that are more precious than suits them, it will be arrogance, or even something deformed by the vice of lust, if they act to provoke sensual desire for themselves.

Chapter 4 Lecture 1

4:1 And in that day seven women shall take hold of one man, saying: we will eat our own bread, and wear our own apparel: only let your name be called upon us take away our reproach.

133. And in that day seven women shall take hold of one man. After he denounces the calumny of the oppressors in chapters 2 and 3, in this chapter, the prophet sets out the consolation of the oppressed. And this is divided into two parts:

in the first, he consoles them against the oppression of women;

in the second, against the oppression of tyrants, where it says, in that day (Isa 4:2).

134. Now women are accustomed to be troublesome to men in three matters, namely, in contempt of men, and as to this, he says: and in that day seven women shall take hold: which the Gloss explains literally, that it could have been that after the captivity, many men having been killed, there remained more women than men, so that seven women sought to have one man, below: a man shall be more precious than gold, yea a man than the finest of gold (Isa 13:12).

Second, they were accustomed to be troublesome in superfluous food and clothing, and as to this he says: we will eat our own bread, as if to say: it will not be necessary that he give expenses to them: she is like the merchant’s ship, she brings her bread from afar. She has sought wool and flax, and has wrought by the counsel of her hands (Prov 31:13–14).

Third, they are troublesome in the haughtiness of pride, and as to this he says: only let your name be called upon us, that we may be called your wives, take away our reproach, namely, of barrenness. No one shall be barren among you of either sex, neither of men nor cattle (Deut 7:14).

135. But from this it seems that it may be lawful to have many wives, because the Lord never consoles through something unlawful. Moreover, every sin is unnatural; but for one man to have many wives is natural, because one man can impregnate many women.

To this is to be said that, as the Philosopher says, the joining of male and female among men is not only for the sake of generation, as in brute animals, but also for advantage of life: hence male and female have different operations, by which they give help to each other. Therefore, as far as something is otherwise ordered to these ends, so far is it otherwise called natural or unnatural. For that which in no manner can stand with the stated end is entirely unnatural, and never can be good, as the vice of sodomy, and as when one woman has many husbands, since one woman cannot be impregnated by many men, and as regards civil life, because one woman is not ruled by many men, but the contrary. However, something can, considered in itself, stand indifferently in relation to the stated end; and this can be determined in various times in various ways according to various cases by a lawgiver: and it will be the positive just, as with the degrees of consanguinity.

136. There is, however, something through which someone can pursue the end, but which nevertheless impedes the end in the majority of cases. And this is, of itself, unnatural, but it can be lawful according to the dispensation of a lawgiver attending to special cases. And such is it for one man may have wives: for one man can rule many women according to civil life, and one man can impregnate many women; but, nevertheless, something presents an impediment to generation, since it is necessary for the seed of a man to be prepared, and this cannot happen with those engaging frequently in intercourse, because of which such men are frequently sterile. And yet more does it impede common life, because the perfect friendship of the sort which exists between a man and his wife, for whom man even leaves his father and mother (Gen 2:24), cannot be had with many wives.

Lecture 2

4:2 In that day the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high, and a great joy to them that shall have escaped of Israel.

4:3 And it shall come to pass, that every one that shall be left in Zion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem.

4:4 If the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning.

4:5 And the Lord created upon every place of mount Zion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night: for over all the glory shall be a protection.

4:6 And there shall be a tabernacle for a shade in the daytime from the heat, and for a security and covert from the whirlwind, and from rain.

137. In that day. Here he promises exaltation against the oppression of tyrants.

And first, as to prosperity in temporal things;

second, as to holiness in spiritual things, where it says, and it shall come to pass, that every one (Isa 4:3);

third, as to security from enemies, where it says, and the Lord created (Isa 4:5).

And he promises prosperity in three things.

First, as to the honor of men, when he says, in that day, namely, after the return from captivity, the bud of the Lord, that is, the sons of Judah, of whom it says, below: the men of Judah, his pleasant plant (Isa 5:7); shall be in magnificence, as to the great things which they will do, and especially in the time of the Maccabees, and glory, as to the honor which they will receive: he saw the glory of Simon and his magnificence in gold, and silver, and his great equipage, and he was astonished (1 Macc 15:32).

Second, as to abundance of fruits: and the fruit of the earth shall be high, that is, products of the soil in abundance: the ploughman shall overtake the reaper, and the treader of grapes him that sows seed: and the mountains shall drop sweetness (Amos 9:13); our earth shall yield her fruit (Ps 84:13[85:12]).

Third, as to joyfulness of hearts, and a great joy to them that shall have escaped, returning from captivity, below: joy and gladness shall be found therein, thanksgiving, and the voice of praise (Isa 51:3).

138. And it shall come to pass, that every one. Here he promises holiness in spiritual things, and concerning this he does three things.

First, he promises to spread among the people the name of holiness, which to a greater extent drew those desiring glory; hence he says, and it shall come to pass, this which follows, in those times, every one that shall be left in Zion, in life, and that shall remain, of those conquered by death, shall be called holy, below: you shall be called the priests of the Lord: to you it shall be said: you ministers of our God (Isa 61:6); below: that which shall stand therein, shall be a holy seed (Isa 6:13).

Second, he places the sign of those made holy: every one that is written in life in Jerusalem, that is, all whose procession of life and generation from their parents was written in the annals, as we read in Ezra 2:59–63 concerning some who usurped an office to themselves, and whose genealogy was not enumerated.

Third, the manner of sanctification: if the Lord shall wash away, that is, if yet before he shall wash away, the filth, of vices, and the blood, of the prophets poured out, out of the midst thereof, not in a corner, by which the public nature of their sin is noted, by the spirit of judgment, as to the equity of the punishment, and by the spirit of burning, that is, of tribulation as to its harshness. By the spirit, that is, the wind, metaphorically, by which an area is purged: a burning wind is in the ways that are in the desert of the way of the daughter of my people (Jer 4:11), supply: to fan and to cleanse.

139. And the Lord created. Here he shows their security from enemies, and he continues the metaphor: for because he had compared tribulation to burning, he compares security to a cloud and to a tabernacle, by which one is defended from the burning heat. And this is divided into two parts.

First, he promises divine protection, under the similitude of a cloud;

in the second, under the similitude of a tabernacle, where it says, and there shall be a tabernacle (Isa 4:6).

140. Concerning the first, he does three things.

First, he places the reason for their protection, and the Lord created, already in his foreknowledge, or because of the certitude of the prophecy, he uses the past tense for the future; and he says created because he promoted them from the basest state into such glory, just as what is created is made from nothing; upon every place of mount Zion, that is, Jerusalem, which lies below the stronghold of Zion and the temple, where he is called upon: behold the reason for their protection: but you, O Lord, are among us, and your name is called upon by us (Jer 14:9).

Second, the protection itself is set out: a cloud; and it is set out according to a comparison to the benefit furnished when the sons of Israel came forth from Egypt, about which it is said in Exodus 13:22: there never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people. And therefore he sets out here a cloud by day, as to the first, and a smoke, as to the second, because of the twofold benefit of fire: namely, of heat against the cold, and as to this, he says, smoke, in which is noted the flame, which is smoke set on fire, or because it is the effect of heat; and of brightness against the darkness, and as to this, he says, and the brightness, below: and the light of Israel shall be as a fire, and the Holy One thereof as a flame (Isa 10:17).

Third, he places the magnitude of their protection: over all the glory, because the protection which protects them is God, it will be over all the glory previously presented to you as if exceeding it: great shall be the glory of this last house more than of the first (Hag 2:10).

141. And there shall be a tabernacle. Here he describes the same benefit through the metaphor of a tabernacle. Hence he places the things for which a tabernacle is useful: for it protects against the heat by its shade, and as to this, he says, for a shade in the daytime from the heat, that is, in the day; second, it protects against the attack of the storm, providing security, and as to this he says, and for a security . . . from the whirlwind: for a whirlwind arises from a certain wrestling of winds; third, it protects against the falling of the rains by giving cover, and as to this, he says, and for a covert . . . from rain.

And according to these three things persecution is designated according to the different degrees of its kind, below: and a man shall be as when one is hid from the wind, and hides himself from a storm (Isa 32:2).

142. The Gloss, however, touches on a twofold mystery. Some explain the seven women (Isa 4:1) as churches, and according to this, this chapter is divided into three parts:

first is placed the espousal;

second, the exaltation of the bridegroom, where it says, in that day (Isa 4:2);

third, the government of the bridegroom, where it says, and it shall come to pass (Isa 4:3).

Now the espousal is through faith: I will espouse you to me in faith (Hos 2:20). Hence he puts forth three things.

First, the communication of faith, seven women (Isa 4:1), the seven churches, of which Revelation 1:4 says: John to the seven churches which are in Asia, in which are contained all churches according to the fifth rule of Tyconius, shall take hold, through faith; one man, that is, Christ: I will take hold of you, and bring you into my mother’s house, and into the chamber of her that bore me (Song 8:2).

Second, the manifestation of hope, which is from receiving the sacrament: we will eat our own bread, the body of Christ given to us: the bread that I will give is my flesh, for the life of the world (John 6:52); and which is from receiving the gift of virtue: we will wear our own apparel, that is, the virtues: I clothed you with embroidery, and shod you with violet colored shoes: . . . and clothed you with fine garments, and I decked you also with ornaments (Ezek 16:10–11).

Third, the desire or the petition of charity, which is from the attainment of the name Christian: only let your name be called upon us, as from Christ we are called Christians: there is no other name under heaven . . . whereby we must be saved (Acts 4:12); and from the removal of guilt: take away our reproach, which we suffer from the Jews, who say we are without the law: this day have I taken away from you the reproach of Egypt (Josh 5:9).

143. Note on words, we will eat our own bread (Isa 4:1). That bread gives pardon for our faults: give us this day our supersubstantial bread, and forgive us our debts (Matt 6:11–12); it gives us the life of grace: the bread that I will give is my flesh, for the life of the world (John 6:52); it strengthens us for battle: bread strengthens man’s heart (Ps 103[104]:15); it strengthens us for the journey: he walked in the strength of that food forty days and forty nights (1 Kgs 19:8); it gives us a foretaste of glory itself: you gave them bread from heaven, prepared without labor; having in it all that is delicious, and the sweetness of every taste (Wis 16:20).

144. According to other glosses, it is divided thus:

in the first part is noted the fullness of grace;

in the second, the exaltation of grace, in that day (Isa 4:2);

in the third, the good government of subjects is set out, where it says, and it shall come to pass (Isa 4:3).

Concerning the first, he does three things.

First, he places the abundance of gifts, seven women (Isa 4:1), that is, the seven gifts of the Holy Spirit, which are called women because, through them, one is begotten and nourished in God; one man, that is, Christ singularly, who alone is without sin: we saw him as it were of the only begotten, full of grace and truth (John 1:14).

Second, the sufficiency of the gifts in perfect enjoyment: we will eat our own bread, namely, of heaven, which the Holy Spirit, to whom the gifts belong, enjoys perfectly, just as the Son does: my meat is to do the will of him that sent me (John 4:34); in the testimony of the Scriptures: and we will wear our own apparel, that is, the word of God, by whom the gifts are furnished.

Third, the perfection of the gifts through Christ as to the conferring of salvation: let your name, that is, the thing signified by your name, namely, salvation, be called upon us, that is, upon those—us—who have been filled up, for of his fullness we all have received: grace for grace (John 1:16); for before Christ, the gifts did not lead to the kingdom. As to the removal of errors: take away our reproach, which we suffer from false virtues, which steal our good name: the night is passed and the day is at hand. Let us, therefore cast off the works of darkness and put on the armor of light (Rom 13:12); catch us the little foxes that destroy the vines (Song 2:15); or the reproach which we suffer in the rejection of men, who, in sinning, reject us. For the Holy Spirit of discipline will flee from the deceitful (Wis 1:5), and added to this, he shall not abide when iniquity comes in.

145. In that day (Isa 4:2). Here the exaltation is set out.

And first, as to the working of miracles: in magnificence: magnificent in holiness, terrible and praise-worthy, doing wonders (Exod 15:11);

second, as to his glorious resurrection, and glory, below: arise, arise, put on your strength, O Zion (Isa 52:1);

third, as to his ascension: and the fruit of the earth, that is, the son of the virgin, shall be high, below: behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high (Isa 52:13);

as to the veneration of the whole world, about which Philippians 2:10 says: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth. And a great joy, below: they shall rejoice before you, as they that rejoice in the harvest, as conquerors rejoice after taking a prey (Isa 9:3).

146. And it shall come to pass (Isa 4:3). Here the government is set out:

and first, as to sanctification;

second, as to the order of sanctification, where it says, if the Lord shall wash away (Isa 4:4);

third, he sets out the protection of those who are sanctified: and the Lord created (Isa 4:5).

147. Three things are required for someone’s sanctity.

First, distinction with faith; and as to this, he says: that shall be left, cast out from the unbelieving, as distinct, in Zion, which is a looking-glass, because faith sees through a glass and in a dark manner (1 Cor 13:12), below: in truth, the remnant shall be converted, the remnant, I say, of Jacob, to the mighty God. If your people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted (Isa 10:20–22).

Second, tranquility for peace: that shall remain, as if resting, in Jerusalem, which is a vision of peace, below: Jerusalem, the city of the Holy One (Isa 52:1).

Third, predestination for glory: every one that is written: rejoice in this, that your names are written in heaven (Luke 10:20). I will not blot out his name out of the book of life (Rev 3:5).

148. If the Lord shall wash away (Isa 4:4). Here the order of sanctification is set out.

And first, through the washing of baptism: the filth, of actual faults, and the blood, of original sin; or the filth, of venial sins, the blood, of mortal sins: I washed you with water, and cleansed away your blood from you (Ezek 16:9).

Through the distinction of penance: the spirit of judgment: but if we would judge ourselves, we should not be judged [by the Lord] (1 Cor 11:31); but by his loving passion: the spirit of burning, that is, of his love, which none is greater than: greater love than this no man has, that a man lay down his life for his friends (John 15:13); for this is my blood of the new testament, which shall be shed for many unto remission of sins (Matt 26:28).

149. And the Lord created (Isa 4:5). Here the protection of the sanctified is set out. And he sets out universality of the protection as to those protected: hence, upon every; diversity as to the things protecting them, a cloud; and authority as to the things afflicting them: hence, by day. But there are three things in those who are protected: eminence of contemplation in the heart: mount Zion: they that trust in the Lord shall be as mount Zion: he shall not be moved for ever that dwells in Jerusalem (Ps 124[125]:1–2); praises of confession in the mouth, he is called upon: whosoever shall call upon the name of the Lord shall be saved (Rom 10:13); honesty of conduct in work, glory: our glory is this: the testimony of our conscience (2 Cor 1:12).

150. Furthermore, he protects through four things: through his overshadowing Spirit: a cloud: the power of the Most High shall overshadow you (Luke 1:35); through humbling compunction: a smoke: I will show wonders in heaven; and in earth, blood, and fire, and vapor of smoke (Joel 2:30); through illuminating truth: brightness: a light to the revelation of the Gentiles and the glory of your people Israel (Luke 2:32); through the living Church: a tabernacle: behold the tabernacle of God with men: and he will dwell with them (Rev 21:3).

151. There are three things that oppose: prosperity that elevates: day; adversity that breaks constancy: night: the sun shall not burn you by day: nor the moon by night (Ps 120[121]:6); persecution that afflicts: heat, through affliction: and the fourth angel poured out his vial upon the sun (Rev 16:8); and following this, and it was given unto him to afflict men with heat and fire. The whirlwind, through assault, below: as whirlwinds come from the south, it comes from the desert from a terrible land (Isa 21:1). From rain, because of its multitude: the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell (Matt 7:27).

Chapter 5 Lecture 1

5:1 I will sing to my beloved the canticle of my cousin concerning his vineyard. A vineyard was made for my beloved on a horn in a son of oil.

5:2 And he fenced it in, and picked the stones out of it, and planted it with the choicest vines, and built a tower in the midst thereof, and set up a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.

5:3 And now, O you inhabitants of Jerusalem, and you men of Judah, judge between me and my vineyard.

5:4 What is there that I ought to do more to my vineyard, that I have not done to it? Was it that I looked that it should bring forth grapes, and it has brought forth wild grapes?

5:5 And now I will show you what I will do to my vineyard. I will take away the hedge thereof, and it shall be wasted: I will break down the wall thereof, and it shall be trodden down.

5:6 And I will make it desolate: it shall not be pruned, and it shall not be dug: but briers and thorns shall come up: and I will command the clouds to rain no rain upon it.

5:7 For the vineyard of the Lord of hosts is the house of Israel: and the men of Judah, his pleasant plant: and I looked that he should do judgment, and behold iniquity: and do justice, and behold a cry.

5:8 Woe to you that join house to house and lay field to field, even to the end of the place: shall you alone dwell in the midst of the earth?

5:9 These things of the Lord of hosts are in my ears: unless many great and fair houses shall become desolate, without an inhabitant.

5:10 For ten jugera of vineyard shall yield one little measure, and thirty bushels of seed shall yield three bushels.

152. I will sing to my beloved. Here he denounces the third sin of the two tribes, which they committed in abuse of things, under a certain metaphor; and this is divided into two parts:

in the first, the metaphor is set out;

in the second, it is explained: for the vineyard of the Lord (Isa 5:7).

153. Concerning the first, he does two things.

First, he sets out the title, saying, I will sing, that is, I will proclaim loudly and openly, below: lift up your voice with strength (Isa 40:9): to my beloved, that is, to the people of the Jews, the canticle of my cousin, that is, of the son of my uncle, concerning his vineyard, that is, what he did concerning his vineyard. For sometimes the prophets take up similitudes to their prophecies from such deeds, as is evident in Jeremiah 32:7 concerning the sale of the field, behold, Hanameel the son of Sellum your cousin shall come to you, saying: buy you my field, which is in Anathoth, for it is your right to buy it. So also it may have happened that literally some cousin of his had composed a similar song concerning his vineyard.

154. Or it may be understood otherwise: I will sing the canticle in the beloved, namely, in God, that is, in the person of God, I will sing to his vineyard.

Or otherwise, to the beloved, namely, to God, the canticle of my cousin, that is, concerning my cousin, namely the people of the Jews, for we descend from the same ancestors, concerning his vineyard, that is, he who is my cousin is the vineyard of God the beloved.

Or mystically, of my cousin, that is, of Christ, who is from the same people as I am, concerning his vineyard, that is, he laments concerning his vineyard, that is, the synagogue, which bore bitter fruits to him in his passion.

And note that a canticle is properly a song of exultation. Hence this is improperly called a canticle, since it is a song of mourning; David sang such a canticle concerning the death of Saul: the illustrious of Israel are slain upon your mountains: how are the valiant fallen? . . . You mountains of Gelboe, let neither dew, nor rain come upon you (2 Sam 1:19, 21); sing a mournful song (Ezek 32:18).

155. Second, where it says, a vineyard was made, he sets out the canticle itself, which contains the metaphor; in which three things are set out:

first, the recitation of the cause;

second, the questioning of the court, and now, O you inhabitants of Jerusalem (Isa 5:3);

third, the pronouncement of the sentence: now I will show you what I will do to my vineyard (Isa 5:5).

Concerning the first, he sets out forth two things.

First, on the part of the one who laments, the diligence of his cultivation;

second, on the part of the vineyard, the wickedness of its fruit: and I looked that it should bring forth grapes (Isa 5:4).

And the diligence of his cultivation is shown from three things: in preparation of the location, in choosing of branches, and in costly building.

156. Now the preparation of the location is shown in three ways.

First, as to the richness of the location; hence he says: a vineyard, of which it says in Psalm 79:9[80:8]: you have brought a vineyard out of Egypt: you have cast out the Gentiles and planted it; was made for my beloved, that is, for God, acquisitively, or by God, on a horn, that is, in a prominent location, in which is noted the mountainous nature of land for establishing a good vineyard, because it is shined upon by the sun; a son of oil, that is, land so rich that it would suffice for a multitude of oil. It is an idiom of the Hebrew language that someone is said to be the son of a thing in which he abounds, as is said in 1 Samuel 26:16: as the Lord lives, you are the sons of death. And in this is designated the goodness of the land that was given to the Jews, of which Ezekiel 20:6 says: I lifted up my hand for them to bring them out of the land of Egypt, into a land which I had provided for them, flowing with milk and honey, which excelled amongst all lands.

Second, the diligence of his preparation is set out as to the fortification of the location; hence he says, and he fenced it in: I will hedge up your way with thorns (Hos 2:6), in which is signified the guardianship of angels and good men.

Third, as to its purification: and picked the stones, that is, collected them diligently, out of it: you have cast out the Gentiles and planted it (Ps 79:9[80:8]).

157. As to choosing of branches is said: and planted it with the choicest, that is, from the choicest branches; hence another translation has, soreth vine, which is the noblest kind of vine, in which the goodness of their fathers is signified: I planted you a chosen vineyard, all true seed (Jer 2:21).

As to the cost of the building, which pertains to defense, he says: and built a tower in the midst thereof; in which is shown royal dignity: you were made exceeding beautiful: and were advanced to be a queen (Ezek 16:13); the tower of David, which is built with bulwarks (Song 4:4). Or the temple, according to others. A tower is used for the preservation of fruit and for looking out to keep guard.

As to the gathering of fruit, he says: and set up a winepress therein: and your barns shall be filled with abundance, and your presses shall run over with wine (Prov 3:10); in which the altar of holocausts is noted because of the outpouring of blood.

158. And he looked that it should bring forth. Here the wickedness of the fruit is set out; hence he says, and he looked, following the order of benefits, that it should bring forth grapes, the fruit of good works, and it brought forth wild grapes (labruscas), so called because in they grow on the lips (labiis) of the roads, namely on fences: in which the bitterness of their vices is noted: how are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21); he that is best among them, is as a brier, and he that is righteous, as the thorn of the hedge (Mic 7:4).

159. And now, O you inhabitants. Here the questioning of the court is set out, and concerning this, he does two things.

First, he beseeches the judges, saying: therefore, because I did what I ought to have done, now, my reason having been heard, judge between me and my vineyard: judge your mother, judge her: because she is not my wife, and I am not her husband (Hos 2:2). In 2 Samuel 12, a similar judgment is sought by David of himself, as if of another man, upon the sin committed by him, namely, concerning his adultery and murder of Uriah the Hittite.

160. Second, he seeks judgment; and he asks two things.

First, whether he had sinned from negligence; hence he says: what is there that I ought to do more, beyond what has been said? O my people, what have I done to you, or in what have I molested you? Answer you me (Mic 6:3).

Second, whether he had sinned in the cultivation of the vineyard from excessive care; hence he says: perhaps I seem to have done contrary to what was due in that I looked, tending it well, that it should bring forth grapes, and it has brought forth wild grapes? As if to say: in this I seem rather to be excessive, that I have applied such cultivation to my vineyard, below: O Lord, you have been favorable to the nation: are you glorified? (Isa 26:15); and: I have called you a transgressor from the womb for my name’s sake (Isa 48:8–9); at the noise of a word, a great fire was kindled in it, and the branches thereof are burnt (Jer 11:16).

161. Note on the words, my beloved had a vineyard (Isa 5:1), that the vineyard is manifold.

First, the vineyard of carnal concupiscence: their vines are of the vineyard of Sodom, and of the suburbs of Gomorrah (Deut 32:32):

and the first wine of this vineyard is the wine of wrath: their wine is the gall of dragons (Deut 32:33);

second, the wine of lust: all nations have drunk of the wine . . . of her fornication (Rev 18:3);

third, the wine of unseemly joy: it turns every mind into security and cheerfulness (3 Esdras 3:20).

162. Second is the vineyard of the faithful soul: our vineyard has flourished (Song 2:15):

the first wine in this vineyard is the wine of penance: going up to him, bound up his wounds, pouring in oil and wine (Luke 10:34);

second, the wine of bodily purity: for what is the good thing of him, and what is his beautiful thing, but the corn of the elect, and wine springing forth virgins? (Zech 9:17);

third, the wine of spiritual joy: and that wine may cheer the heart of man (Ps 103[104]:15).

163. Third is the vineyard of the Church militant: the peaceable had a vineyard, in that which has people (Song 8:11):

and the first wine of this vineyard is the wine of the holy washing: and wine for libations of the same measure (Num 15:5);

second, the wine of fruitful preaching: by the fruit of their corn, their wine, and oil, they rest (Ps 4:8[7]);

third, the wine of devout confession: your throat like the best wine (Song 7:9).

164. Fourth is the vineyard of heaven: Naboth the Jezrahelite had at that time a vineyard (1 Kgs 21:1):

and the first wine of this vineyard is the wine of divine enjoyment: I have eaten the honeycomb with my honey, I have drunk my wine with my milk (Song 5:1);

second, the wine of inner fullness: wine also in abundance and of the best was presented, as was worthy of a king’s magnificence (Esth 1:7);

third, the wine of the fellowship of joy of the saints: I will give you a cup of spiced wine (Song 8:2).

165. And now I will show you. Here the sentence is pronounced.

And first, he calls for attention or a hearing, saying: now, because you do not want to pronounce sentence, I myself will show you what I will do to my vineyard, below: I foretold you of old, before they came to pass I told you, lest you should say: my idols have done these things, and my graven and molten things have commanded these things which you have heard (Isa 48:5–6).

166. Second, he pronounces the just sentence that he should take away from the ungrateful the benefits he has furnished, when he says, I will take away the hedge thereof.

And first, he takes away the benefit which pertains to protection, which is twofold: that of the angels, and as to this he says, I will take away the hedge thereof, that is, the help of the angels, by whom it was protected against enemies, and it shall be wasted, by the gentiles: where there is no hedge, the possession shall be spoiled (Sir 36:37[30]); there is also the protection of superiors, and as to this he says, I will break down the wall thereof, that is, the garrisons of the kingdom, of which it says above: and all loftiness of men shall be bowed down (Isa 2:17): and it shall be trodden down, that is, made base: you have broken down the hedge thereof (Ps 79:13[80:12]).

167. Second, he takes away the benefit which pertains to diligence of cultivation; hence he says: and I will make it desolate, that is, I will leave it uncultivated like a desert; it shall not be pruned, by the lash of admonition or correction when they sin, and it shall not be dug, that occasions of evil might be taken away from them like weeds; but briers and thorns shall come up, that is, major and minor sins; or briers of sins, thorns of tribulations, below: for briers and thorns shall be in all the land (Isa 7:24).

168. Third, he takes away the benefit of fertility, against which he sets out lack of rain; hence he says: and I will command the clouds to rain no rain upon it, literally; or the clouds represent preachers, below: who are these, that fly as clouds, and as doves to their windows? (Isa 60:8); therefore the showers were withholden, and there was no lateward rain (Jer 3:3).

169. For the vineyard of the Lord of hosts. Here he explains the metaphor:

and first, as to the vineyard,

second as to the trial of the vineyard, where it says, I looked that he should do judgment.

Concerning the first, he explains the vineyard saying, for the vineyard of the Lord of hosts is the house of Israel, either all of Israel, or as to the ten tribes, which were called Israel after the separation of the kingdom because of their multitude (1 Kgs 12; 2 Chr 10).

Second, as to the plant or branches, men of Judah, that is, the two tribes in which the worship of God was still observed: if you play the harlot, O Israel, at least let not Judah offend (Hos 4:15); or because the princes came from Judah: but of the race of Judah, who was the strongest among his brethren, came the princes (1 Chr 5:2).

170. I looked that he should do judgment. Here he explains the trial of the vineyard, which consists in the fault and the punishment that follows upon the fault. Hence it is divided into three parts:

in the first, the fault in general is set out;

in the second, the punishment and the fault together in particular, where it says, woe to you that join house to house (Isa 5:8);

in the third, the punishment in general, where it says, for after this (Isa 5:25).

He denounces the fault in general as to their superiors, to whom it belongs to do judgment, where he says: I looked, following the order of benefits, that he should do judgment, judging justly; and behold iniquity, as inequality of judgment: I saw under the sun in the place of judgment wickedness, and in the place of justice iniquity (Eccl 3:16).

Second, as to their subjects, to whom it belongs to hold to the justice appointed to them by their superiors: and do justice, which is through comparison to the precepts of the law; and behold a cry, the tumult of quarrelers, or of the lamentation of the poor, below: what ails you also, that you too are wholly gone up to the housetops, full of clamor, a populous city, a joyous city? (Isa 22:1–2).

171. Woe to you that join house to house. Here he sets out their fault in the abuse of things in particular, going through it part by part. And this is divided into two parts:

in the first, he denounces them as to the fault itself,

in the second, as to their obstinacy in sinning, where it says, woe to you that draw (Isa 5:18).

Concerning the first, he does two things:

first, he denounces them as to the abuse of possessions, which occurs through avarice;

in the second part, as to the abuse of food, which occurs through gluttony, where it says, woe to you that rise up (Isa 5:11).

172. Concerning the first, he sets out three things.

First, their superfluous multiplication of possessions is denounced, whence he says: woe to you that join house to house and lay field to field, even to the end of the place, as to the public road: the princes of Judah are become as they that take up the bound upon them (Hos 5:10); woe to him that builds up his house by injustice, and his chambers not in judgment: that will oppress his friend without cause, and will not pay him his wages. Who says: I will build me a wide house, and large chambers (Jer 22:13–14); and they have coveted fields, and taken them by violence, and houses they have forcibly taken away: and oppressed a man and his house, a man and his inheritance (Mic 2:2).

173. Second, the interpretation of the judge is set out: shall you alone dwell in the midst of the earth, which is broad and spacious and given in possession to many: increase and multiply, and fill the earth (Gen 1:28).

174. Third, the threat of punishment is set out, and concerning this, two things are set out.

First, the authority and power of the one who punishes; hence he says: these words of the Lord of hosts, who is able to punish, are in my ears; these words, which I will speak to you, are still sounding in my ears, within: in which the certitude of the words is noted, below: in the morning he wakens my ear, that I may hear him as a master. The Lord God has opened my ear, and I do not resist (Isa 50:4–5).

175. Second, the severity of the punishment is set out, where it says, unless many great and fair houses.

And first, as to desertion of their houses; hence he says, unless many great and fair houses shall become desolate, as to guardianship, and without inhabitant, as to desertion of their houses, as if to say: unless this happens, my wrath will not rest. And this is an aposiopesis, which is the failing of speech. And he sets out those things in which the riches of houses consist: namely, in multitude, and as to this, he says, many; in beauty, and as to this, he says, fair; in size: great: and their strength shall become a booty, and their houses as a desert (Zeph 1:13).

Second, as to the barrenness of the vineyard, he says: for ten jugera (a jugerum is 120 feet in length) of vineyard shall yield one little measure. Another reading has one bath, which is the same volume in liquids as an ephah is in dry goods.

Third, as to the loss of seed: and thirty bushels of seed shall yield three bushels, because you will harvest less than you sowed: when you went to a heap of twenty bushels, and they became ten (Hag 2:17). Other readings have cors, or ephahs, which is one tenth of a cor: the ephah and the bath shall be equal, and of one measure: that the bath may contain the tenth part of a cor, and the ephah the tenth part of a cor (Ezek 45:11).

Lecture 2

5:11 Woe to you that rise up early in the morning to follow drunkenness, and to drink until the evening, to be inflamed with wine.

5:12 The harp, and the lyre, and, the timbrel and the pipe, and wine are in your feasts: and the work of the Lord you regard not, nor do you consider the works of his hands.

5:13 Therefore is my people led away captive, because they had not knowledge, and their nobles have perished with famine, and their multitude were dried up with thirst.

5:14 Therefore has hell enlarged her soul, and opened her mouth without any bounds, and their strong ones, and their people, and their high and glorious ones shall go down into it.

5:15 And man shall be brought down, and man shall be humbled, and the eyes of the lofty shall be brought low.

5:16 And the Lord of hosts shall be exalted in judgment, and the holy God shall be sanctified in justice.

5:17 And the lambs shall feed according to their order, and strangers shall eat the deserts turned into fruitfulness.

5:18 Woe to you that draw iniquity with cords of vanity, and sin as the rope of a cart.

5:19 That say: let him make haste, and let his work come quickly, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it.

176. Woe to you that rise up early in the morning to follow drunkenness. Here he denounces their fault as to the abuse of food.

And first, he denounces the fault,

second, he threatens punishment, where it says, therefore is my people led away captive (Isa 5:13).

Concerning the first, he does two things:

first, he denounces gluttony as to its species,

second as to its effect, where it says, and the work of the Lord you regard not (Isa 3:13).

177. Now the species of gluttony are five, which are contained in the verse: hastily, sumptuously, too much, greedily, daintily.

Therefore, he first says: woe to you that rise up early in the morning, as to “hastily”: woe to you, O land, when your king is a child, and when the princes eat in the morning (Eccl 10:16); when shall I awake and find wine again? (Prov 23:35).

As to “greedily,” he says, to follow.

As to “too much,” he says, and to drink until the evening: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely they that pass their time in wine, and study to drink off their cups (Prov 23:29–30); to be inflamed with wine, with lust, and to all the vices.

As to “daintily,” he says, the harp and wine, sought out daintily, with great eagerness because they prepare for themselves pleasure in food.

As to “sumptuously,” he says, in your feasts, in which there were great pomps and choice foods: you that eat the lambs out of the flock, and the calves out of the midst of the herd; you that sing to the sound of the psaltery: they have thought themselves to have instruments of music like David; that drink wine in bowls, and anoint themselves with the best ointments (Amos 6:4–6).

178. The effect is thoughtlessness, and as to this he says, and the work of the Lord you regard not, that which you ought to do, nor the works of his hands, which he himself has done: wine is a luxurious thing, and drunkenness riotous (Prov 20:1).

179. Therefore is my people led away captive. Here he sets out the corresponding punishment:

and first, as to the affection of the will; hence he says, therefore, just as their knowledge was taken captive by drunkenness, so will they themselves be taken captive: my people have been silent, because they had no knowledge (Hos 4:6).

180. But it seems that ignorance does not merit punishment, because it excuses fault.

And to this is to be said that ignorance can mean merely the negation of knowledge; and thus it merits neither punishment nor pardon, like ignorance of geometry among peasants. It can also mean the privation of knowledge, so that it neglects the aptitude one ought to have in the subject; and thus it is evident that it is vicious to not know those things which someone is able and bound to know.

181. Second, he sets out the punishment opposed to the five species of gluttony: and thus he sets out hunger and thirst, which correspond, as to cause, to what is “hastily,” for hunger is caused by someone excessively postponing the taking of food; as if he were saying: you used to eat too quickly, but you only postponed your going hungry.

Again he answers the species of gluttony that is “greedily” as to its genus, for hunger is the desire for food. Hence he says: and their nobles; and he sets out thirst in opposition to the multitude of the common people, who at least were accustomed to quench their thirst with water; but against the nobles, who abounded in provisions sometimes weighed down with thirst, he sets out hunger: it was better with them that were slain by the sword, than with them that died with hunger (Lam 4:9).

182. Second, against another species of gluttony which is “too much,” he sets out the insatiability of those who take them captive in subjugation; hence he says, therefore has hell, that is, death or the devil, enlarged her soul, as to affection, and opened her mouth, as to effect. And he speaks according to a human manner, for hell does not have a soul: hell and destruction are never filled (Prov 27:20). Or hell may be said to be Nabuchodonosor: who has enlarged his desire like hell: and is himself like death, and he is never satisfied (Hab 2:5).

183. Third, as to dainty preparation of food, which arises from a certain vanity, he sets out the punishment of humiliation, where it says, and shall go down. And he shows that they are going to be humiliated as to three things.

First, as to subjugation; hence he says: their strong ones, as to the powerful, and their high ones, as to the rich and others prominent in wealth, who are prideful about it, glorious ones, as to the noble and famous, shall go down, as if humiliated, into it, namely to the hell of captivity: and the king of Babylon slew all the nobles of Judah. He also put out the eyes of Sedecias: and bound him with fetters, to be carried to Babylon (Jer 39:6–7); and below that in the same place: and Nabuzardan the general of the army carried away captive to Babylon the remnant of the people that remained in the city, and the fugitives that had gone over to him, and the rest of the people that remained (Jer 39:9).

Second, as to the lowering of the captives: and man shall be brought down, being in captivity, as to the high ones, and man shall be humbled, as to the powerful, and the eyes of the lofty, as to the glorious ones: neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot (Deut 28:65).

Third, as to the exaltation of God who punishes them: and the Lord of hosts shall be exalted, he will appear high, who was first despised, in just judgment, and the holy God, holy in himself, shall be sanctified, that is, he will appear holy; above: and the Lord alone shall be exalted in that day (Isa 2:11).

184. Fourth, against the species of gluttony which is “sumptuously,” he sets out the devouring of their goods by their enemies: and the lambs shall feed, that is, they shall be consumed by your enemies, according to their order, for the better are first, as to animals; and as to products of the soil, strangers shall eat the deserts, that is, the fields deserted by you, turned into fruitfulness, that is, made more fertile: the Lord shall bring you, and your king, whom you shall have appointed over you, into a nation which you and your fathers know not (Deut 28:36); and below this in the same place: the stranger that lives with you in the land, shall rise up over you, and shall be higher (Deut 28:43).

Mystically: the lambs, that is, the saints, shall feed, shall be refreshed by the teaching of God the Father, according to their order, that is, their capacity; strangers, the Gentiles; and deserts, what has been deserted by the Jews, namely the Sacred Scriptures, turned into fruitfulness, of spiritual understanding.

185. Woe to you that draw. Here he denounces the pertinacity of their sinning:

and first, he denounces their fault,

second, he threatens punishment, where it says, therefore as the tongue of the fire devours the stubble (Isa 5:24).

Concerning the first, he does two things:

first, he denounces the fault in general,

second, he explains it in particular, where it says, that say (Isa 5:19).

Therefore, he first says: woe to you that draw, that is, draw out, iniquity with cords of vanity, that is, with the vain occasions by which man is drawn to sin, while the fault is prolonged by increase: his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins (Prov 5:22). And this is said as to common sins; as to grave sins, however, he adds: and sin as the rope of a cart, that is, the rope by which a cart is bound and drawn, which is larger than a cord. And he designates the weight of the sin in the cart, below: loose the bands of wickedness, undo the bundles that oppress (Isa 58:6).

186. That say. Here he shows those vanities in particular, from which they drew sin upon themselves. And this as to three things:

first, as to their contempt of the judge;

second, as to their excusing of sin, where it says, woe to you that call evil good (Isa 5:20);

third, as to the presumption of their sinning, where it says, woe to you that are wise (Isa 5:21).

And this is the threefold cord, which is not easily broken (Eccl 4:12).

187. They have contempt for the threat of the judge because of two things,

namely because of the delay of the sentence; hence he says: let him make haste, and let his work, of captivity, which you threaten, come quickly: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11).

Second, because of the distance of the judge; hence he says, let him come near, as if to say: he is in heaven and cannot see, but let him be near: for they have said: the Lord has forsaken the earth, and the Lord sees not (Ezek 9:9).

188. Note on the words above, and sin as the rope of a cart (Isa 5:18), that sin is first called a cord:

and this is because it draws us, first, to the pattern of sin: immediately he follows her as an ox led to be a victim . . . and not knowing that he is drawn like a fool to bonds (Prov 7:22);

second, it draws us to the custom of sinning: a wild ass accustomed to the wilderness in the desire of his heart, snuffed up the wind of his love (Jer 2:24);

third, to the destruction of eternal death: deliver them that are led to death: and those that are drawn to death, forbear not to deliver (Prov 24:11).

189. Second, sin is called vanity: and this is because it falls short

first, of the imitation of divine truth: all men are vain, in whom there is not the knowledge of God (Wis 13:1);

second, of the attainment of the end we hope for: but to the sinner he has given vexation, and superfluous care, to heap up and to gather together, and to give it to him that has pleased God: but these also are vanity, and a fruitless solicitude of the mind (Eccl 2:26);

third, of long length of time: the son of man is not immortal, and they are delighted with the vanity of evil (Sir 17:29); all those things are passed away like a shadow, and like a post that runs on (Wis 5:9).

190. Third, sin is called a bond: and this is because it binds

first, the intellect so that it may not see: for while the wicked thought to be able to have dominion over the holy nation, they themselves being fettered with the bonds of darkness, and a long night, shut up in their houses, exiled, they pleased the eternal providence. And while they thought to lie hid in their obscure sins, they were scattered under a dark veil of forgetfulness (Wis 17:2–3);

second, it binds the hand so that it may not do good;

third, the feet so that they may not advance.

Concerning these two, Matthew 22:13 says: bind his hands and feet, and cast him into the exterior darkness.

191. Fourth, sin is called a cart, and this is because it oppresses

first, with the burden of servitude: and there you shall serve strange gods day and night, which shall not give you any rest (Jer 16:13);

second, with fear of the heart: for whereas wickedness is fearful, it bears witness of its condemnation (Wis 17:10);

third, with uneasiness of conscience, below: but the heart of the wicked is like the raging sea, which cannot rest (Isa 57:20).

Lecture 3

5:20 Woe to you that call evil good, and good evil: that put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter.

5:21 Woe to you that are wise in your own eyes, and prudent in your own conceits.

5:22 Woe to you that are mighty to drink wine, and stout men at drunkenness.

5:23 That justify the wicked for gifts, and take away the justice of the just from him.

5:24 Therefore as the tongue of the fire devours the stubble, and the heat of the flame consumes it: so shall their root be as ashes, and their bud shall go up as dust: for they have cast away the law of the Lord of hosts, and have blasphemed the word of the Holy One of Israel.

5:25a Therefore is the wrath of the Lord kindled against his people, and he has stretched out his hand upon them, and struck them: and the mountains were troubled, and their carcasses became as dung in the midst of the streets.

192. Woe to you that call evil good. Here he sets out vanity as to the excusing of sin.

And first, as to the effect: that call evil good: the evil of their hands they call good (Mic 7:3);

second, as to the intellect: that put darkness for light, truth for error: men loved darkness rather than the light (John 3:19);

third, as to the affections: that put bitter for sweet, thinking the life of sin to be sweet: and it was not enough for them to err about the knowledge of God, but whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22).

193. Woe to you that are wise. Here he sets out the third vanity as to the presumption of their sinning, which concerns three things.

First, wisdom of heart, both in speculative things: you that are wise: be not wise in your own conceit (Prov 3:7); and in practical things: prudent: be not prudent in your own conceits (Rom 12:16).

Second, as to the power of the body for sinning: you that are mighty to drink; they boast that they are able to drink much and to become drunk, because of the custom of the land in which mixed wine is drunk, below: let the islands keep silence before me, and the nations take new strength (Isa 41:1); they are glad when they have done evil, and rejoice in the most wicked things (Prov 2:14).

Third, as to authority: that justify, that is, you say that you have such authority that at your will you are able to justify the wicked, so that whatever pleases you may have the force of law, below: woe to them that make wicked laws: and when they write, write injustice (Isa 10:1); he that justifies the wicked, and he that condemns the just (Prov 17:15); and if a man give not something into their mouth, they prepare war against him (Mic 3:5).

194. Therefore as the tongue of the fire devours. Here he threatens punishment.

And first, he sets out the punishment of consumption under the metaphor of fire, therefore, because you draw iniquity placing a root for yourself in your sins, as the flame of fire consumes the stubble which it touches, and the heat of the flame consumes that which is at a distance—for persecution slayed the captives and afflicted the others: without, the sword shall lay them waste, and terror within (Deut 32:25), so shall their root be as ashes, as to the things in which they trusted, whether their fathers or their kindred, and their bud, that is, their sons, shall go up as dust. In which is noted the strength coming forth from these causes: and all that do wickedly shall be stubble: and it comes shall set them on fire (Mal 4:1).

195. Second, he places the process and order of the punishment.

And first, he sets out the cause of punishment, and especially as to the first vanity; hence he says: for they have cast away the law, having contempt for it in their heart, and have blasphemed the word of the Holy One of Israel, mocking with their mouth: they obeyed not your voice, and they walked not in your law (Jer 32:32).

Second, the wrath of the one who punishes: therefore is the wrath of the Lord kindled; he speaks after the manner of the process of wrath in men. And the Lord was exceedingly angry (Ps 105[106]:40).

Third, the infliction of the punishment: and he has stretched out his hand, the hand of his power to strike them, which, in sparing them, he had kept folded: and he will stretch out his hand upon the north, and will destroy Assyria: and he will make the beautiful city a wilderness (Zeph 2:13).

Fourth, the effect of the punishment in the massacre of souls: the mountains, that is, the great, were troubled, because of their fear.

196. The Gloss says that this is said hyperbolically.

On the contrary, this implies that the prophet goes beyond the truth.

And to this is to be said that in some writings this is taken to mean going beyond the truth simply, but in Holy Scripture, it is taken for going beyond the truth according to the opinion of men; as if to say: the trouble will be beyond what can be believed. Or otherwise: hyperbole is a certain trope, and in tropological speech, one thing is said and another is understood; hence there is no falsehood in regard to the sense which it intends to make, just as in metaphor; as if to say: the trouble will be so great that the mountains, if such a thing were possible, shall be troubled: the mountains were troubled with his strength (Ps 45:4[46:3]). And, as to baseness of their bodies, their carcasses became as dung: they shall not be gathered, and they shall not be buried: they shall be as dung upon the face of the earth (Jer 8:2); they shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth (Jer 16:4).

Lecture 4

5:25b For after this his anger is not turned away, but his hand is stretched out still.

5:26 And he will lift up a sign to the nations afar off, and will whistle to them from the ends of the earth: and behold they shall come with speed swiftly.

5:27 There is none that shall faint, nor labor among them: they shall not slumber nor sleep, neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken.

5:28 Their arrows are sharp, and all their bows are bent. The hoofs of their horses shall be like the flint, and their wheels like the violence of a tempest.

5:29 Their roaring like that of a lion, they shall roar like young lions: yea they shall gnash their teeth, and take hold of the prey, and they shall keep fast hold of it, and there shall be none to deliver it.

5:30 And they shall make a noise against them that day, like the roaring of the sea; we shall look towards the land, and behold darkness of tribulation, and the light is darkened with the mist thereof.

197. For after this his anger is not turned away. Here he places the common and ultimate punishment, as to their captivity by the Romans. And concerning this, three things are set out:

first, the preparation of the army;

second, the disposition of the army, where it says, and behold they shall come with speed swiftly (Isa 5:26);

third, the infliction of the punishment, where it says, and they shall keep fast hold of it (Isa 5:29).

Concerning the first, three things are set out.

First, the indignation of the one who gathers the army together: for after this, as if to say: just as you add sins to sins, so he will add punishment to punishment, below: no man shall spare his brother. And he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled (Isa 9:19–20).

Second, the raising of the standard, and he will lift up a sign, that is, a standard: set up the sign in Zion. Strengthen yourselves, stay not: for I bring evil from the north, and great destruction (Jer 4:6).

Third, the calling together of the army, and will whistle, that is, he will blow upon, below: and it shall come to pass in that day, that the Lord shall whistle for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall all of them rest in the torrents of the valleys (Isa 7:18–19). And to frighten them more, he adds the foreignness of the people, as to cult: to the nations, so that they do not revere your holy things; and as to language, afar off, lest they be appeased by words; and as to customs: from the ends of the earth, lest they make an alliance with them.

198. Behold they shall come with speed swiftly. Here the disposition of the army is set out.

And first, he shows that they are unencumbered for coming;

second, that they are armed for fighting: their arrows (Isa 5:28);

third, that they are cruel for punishing: their roaring (Isa 5:29).

Concerning the first, two things are set out.

First, their swiftness: behold, for certainly, they are swift: our persecutors were swifter than the eagles of the air (Lam 4:19); for their horsemen shall come from afar, they shall fly as an eagle that makes haste to eat (Hab 1:8); behold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles (Jer 4:13).

199. Second, the cause of their swiftness, following the removal of a threefold impediment:

first, that which may occur from infirmity of nature, against which he says: there is none that shall faint, who would have to stay behind, nor labor among them, who would have to come late, below: but they that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint (Isa 40:31).

Second, against that impediment which may arise from the will, he says: they shall not slumber, through laziness, so that, namely, they would go lazily, nor sleep, so that they would recover their senses: slothfulness casts into a deep sleep, and an idle soul shall suffer hunger (Prov 19:15).

Third, he removes the impediment that arises from the need for things: neither shall the girdle of their loins be loosed, and he sets out those things by which travelers are usually impeded from their journey; as though all these things will last longer than usual: I have brought you forty years through the desert: your garments are not worn out, neither are the shoes of your feet consumed with age (Deut 29:5).

200. Their arrows are sharp. Here he shows that they are armed for fighting.

And first, as to the goodness of their arms; and he sets out the arms that are customary in those lands: their arrows are sharp, in which the goodness of their arrows is noted; their bows are bent, in which the preparation of their arms is noted, lest they be impeded by preparing: the sharp arrows of the mighty (Ps 119[120]:4).

Second, he places their transport: the hoofs of their horses shall be like the flint, which is not easily broken, and their wheels like the violence of a tempest, making a great noise because of their multitude and great speed: behold he shall come up as a cloud, and his chariots as a tempest (Jer 4:13).

201. Their roaring. Here he shows that they are cruel for punishing.

And first, as to their vehemence: roaring: they shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear (Hos 11:10).

Second, as to their rapacity: they shall roar like young lions: the young lions roaring after their prey (Ps 103[104]:21).

Third, as to their cruelty, they shall gnash their teeth, which is characteristic of a boar: they gnashed upon me with their teeth (Ps 34:16[35:15]); the boar out of the wood has laid it waste: and a singular wild beast has devoured it (Ps 79:14).

202. And take hold. Here the infliction of punishment is set out, and, finally, the despair of those who are punished, where it says, we shall look (Isa 5:30).

Concerning the first, he sets out three things.

First, he threatens capture, take hold of the prey, as if to say: they will capture you like prey: the lion caught enough for his whelps, and killed for his lionesses: and he filled his holes with prey, and his den with rapine (Nah 2:12).

Second, careful detention: and they shall keep fast hold of it, lest you escape through their carelessness; and there shall be none to deliver it, through their lack of power: the Lord has delivered me into a hand, out of which I am not able to rise (Lam 1:14).

Third, rigid domination, and they shall make a noise, with threats and terrors: behold a people comes from the land of the north, and a great nation shall rise up from the ends of the earth. They shall lay hold on arrow and shield: they are cruel, and will have no mercy. Their voice shall roar like the sea (Jer 6:22–23).

203. We shall look towards the land. Here he sets out their despair.

And first, as to help from earth: we shall look towards the land, everywhere, and behold darkness, because everyone persecutes them.

Second, as to help from heaven: and the light, of divine hope, is darkened with the mist thereof: I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them (Jer 4:23). And the prophet numbers himself among them by compassion.

Chapter 6 Lecture 1

6:1 In the year that king Ozias died, I saw the Lord sitting upon a throne exalted and elevated: and the house was filled with his majesty, and what was beneath him filled the temple.

6:2 Upon it stood the seraphim: the one had six wings, and the other had six wings: with two they covered his face, and with two they covered his feet, and with two they flew.

6:3 And they cried one to another, and said: holy, holy, holy, the Lord God of hosts, all the earth is full of his glory,

6:4 And the lintels of the hinges were moved at the voice of him that cried, and the house was filled with smoke.

6:5 And I said: woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that has unclean lips, and I have seen with my eyes the King the Lord of hosts.

6:6 And one of the seraphim flew to me, and in his hand was a live coal, which he had taken with the tongs off the altar.

6:7 And he touched my mouth, and said: behold this has touched your lips, and your iniquities shall be taken away, and your sin shall be cleansed.

204. In the year that king Ozias died. After he denounces the fault of the two tribes, adding the corrective punishment, here he threatens the punishment of final condemnation, namely, the punishment of hardness of heart; and therefore that punishment is foretold in the manner of a sentence and with the solemnity of a judgment. Therefore, this chapter is divided into three parts:

in the first, the author of the sentence is described, namely, the judge;

in the second, the one who announces the sentence, the minister of the judge, where it says, and I said: woe is me (Isa 6:5);

in the third, the sentence itself is set out, where it says, hearing, hear (Isa 6:9).

Concerning the first, two things are set out:

first, the time of the vision;

second, the vision itself, where it says, I saw the Lord sitting.

205. As to the first, he says: in the year that king Ozias died. Ozias, who is called Azaraias in 2 Kings 15:5, was struck with leprosy by the Lord because he wanted to usurp the priestly office, as it says in 2 Chronicles 26:21; but after he was struck, his son Joatham governed the house of the king and the kingdom until his death; but nevertheless, he is not said to have reigned then, but rather to have been the vice-regent of his father; but then he first reigned when his father died. Thus this vision was revealed when Joatham reigned, and the preceding vision, when Ozias reigned.

206. I saw the Lord sitting. Here the vision is set out.

And first, he describes the throne of the judge;

second, the ministry of his assistants where it says, upon it stood the seraphim (Isa 6:2).

Now this vision is said by some to have been imaginary, by others to have been intellectual. And thus the figure is taken up by the prophet himself from something similar, as Dionysius says, in his letter to Titus, that figures are placed around things which the prophets see plainly and without figures in order to guide those who hear the prophecy, who can more easily receive what the prophet has seen plainly through sensible figures. But however it may be, it is necessary to see two things here.

First, the imagination of the figure, either seen by the prophet or composed by him;

second, the signification of this figure: for sensible figures are introduced in Holy Scripture to signify something spiritually, as Dionysius says, and that will be the literal sense, just as in metaphorical speech the literal sense is not that which is signified by the words, but that which the speaker wishes to signify by the words.

207. Concerning the first, therefore, it should be known that the temple built by Solomon was one-hundred-twenty cubits in height, as is said in 2 Chronicles 3:3–4, and this height was divided into three houses, the highest of which was sixty cubits, while both lower ones were thirty cubits. And of these is said in 1 Kings 6:8: by winding stairs they went up to the middle room, and from the middle to the third. Therefore, he saw the throne of the Lord in the highest room, because of which is said, exalted, that is, high, as it is elevated, above all rooms; and the middle room shines from the brightness of his face, because of which is said, the house was filled with his majesty, that is, his glory; and what was beneath him, that is, the adornments of his throne or also the splendor of his garments, or the ranks of his subjects, filled the lower room, in which the priests entered: because of which he says, the temple.

Others say otherwise, that he saw the high throne in the middle room, which is called the house, which was filled with the middle members and arms of the Lord; the lower room, which is called the temple was filled with his feet and legs, but his head and neck stuck up into the third story: I saw the Lord sitting on his throne, and all the army of heaven standing by him on the right hand and on the left (1 Kgs 22:19); the king, that sits on the throne of judgment, scatters away all evil with his look (Prov 20:8).

208. Concerning the second, it should be known that the signification of this vision is assigned in three ways by various interpreters.

For some say that the sitting on the throne signifies the coming oppression of their captivity; the filling of the house with majesty signifies that their enemies, who were under his direction, were to fill the temple; and the Histories touch on this.

Jerome, however, explains, and better, that the seat signifies the majesty of the son of God, because of which it is said in John 12:41: these things said Isaiah, when he saw his glory, and spoke of him; the throne signifies the angels, on whom God sits: you that sit upon the cherubims (Ps 79:2[80:1]); the house signifies the Church triumphant, which is full of his glory; the temple signifies the Church militant, which is full of miracles, or the ranks of angels, like guards.

Dionysius explains this otherwise in the Celestial Hierarchy 13.4, and better, as it seems. The throne signifies eminence of the divine nature, and it is called exalted, because of its nobility, elevated, as if raised above others, insofar as it exceeds all things infinitely; and he is said to sit in this because of his immovability; hence Dionysius says in the Divine Names 9.8: what also do we say concerning the divine standing other than that he remains in himself singularly fixed in immovable identity? And the house is said to signify all creation, which is full of his majesty, insofar as it is filled according to its capacity by participation in his goodness; and by the temple he seems to understand the superior creatures, which are filled by those things which are beneath him inasmuch as goods received in them fall short of the goodness of God, which they nevertheless seem to approach.

209. On the contrary, it is objected that, according to Exodus 33:20: for man shall not see me, and live, that is, living in this mortal flesh; and 1 John 4:12: no man has seen God at any time. Therefore, neither did Isaiah see God.

To which is to be said that neither interior nor exterior vision is able to see unless it is moved by the visible object; and insofar as it is more perfectly changed by the visible object, it sees better; and then it sees most perfectly when it receives the action of the visible object according to its whole power: and hence it occurs that the same thing is seen differently by different persons, both interiorly and exteriorly, and better by some, and worse by others.

Therefore, nothing can see this visible object, which is God, perfectly, except what grasps it whole, and therefore God alone sees himself thus. Hence, according to Chrysostom, the heavenly secret is not seen in its essence without medium by some men who attain to it according to the perfection which they have from the divine light they have received, as by the blessed in heaven and by those who are elevated by rapture to that mode of vision. By those, however, who have a less perfect vision, God is seen according to certain similitudes of his goodness, whether in sensible things or images, or intelligible species: and of this kind is the vision which the prophets saw by the light of prophecy, and which we see by faith, and which is seen by the light of reason and even by philosophers, who know God, as is said in Romans 1:19–20.

210. But then the question remains whether the prophets perceived such a vision immediately from God, or by the mediation of angels. And it seems that it was immediately from his very manner of speaking, for he says, I saw the Lord, and not, I saw an angel. Likewise, of Moses, Exodus 33:11 says, the Lord spoke to Moses face to face, as a man is wont to speak to his friend. Likewise, they saw in the mirror of eternity, as is commonly said: therefore some men have seen God.

To which is to be said, according to Dionysius in the Celestial Hierarchy 4.3, that no mere man, neither of the fathers of the New nor the Old Testament, received any revelation from God except by the mediation of angels. And he says that it is an inviolable law that the middle should be restored through the first [and] the lower [through the middle]; and he proves this by an argument from the greater, for even Moses received the law through the mediation of angels, though he saw most excellently; which is proved by that which is said in Galatians 3:19: why then was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator, and Acts 7:53: who have received the law by the disposition of angels and have not kept it.

211. To the first, therefore, is to be said that this reason can be on the part of the end of the vision and on the part of the principle.

On the part of the end, because the revealing angel intends to lead man to knowledge of God, and not to knowledge of himself: and therefore he forms a vision of God, just as out of things which are seen figuratively, something of God is understood.

On the part of the principle, however, because all power which angelic light has to manifest something comes from God as its author, who is the font of light, just as in matters of demonstration all power of light or manifestation comes from first principles. Hence Gregory, in the Gloss on Exodus 3 says: the angel who is described as having appeared to Moses is sometimes reported as the Lord, sometimes as an angel. An angel, because he serves in speaking outwardly; the Lord, because inwardly the director gives the efficacy of speaking. For since the speaker is directed from within, he is recounted both as an angel from his subservience, and as the Lord from his inspiration.

212. To the second is to be said that this is said because of the eminent manner of clear vision by which Moses, above all the prophets, saw, as is said in Numbers 12:6–8.

213. To the third is to be said that God himself is not called the mirror of eternity, but those species which are in the soul of the prophet; and they are called a mirror insofar as the disposition of eternal wisdom is reflected in them.

214. Stood the seraphim. Here he sets out the office of the ministers.

And first, he describes the order of the ministers;

second, their praise, and they cried one to another, and said: holy (Isa 6:3).

Concerning the first, he sets out three things.

First, he sets out the grade of the ministers, saying: upon it, namely the temple, stood the seraphim, because the order of seraphim is supreme among all, as Dionysius says in the Gloss here.

Likewise note that “seraphim,” written with an “m,” is plural in number and masculine in gender and signifies many in that order; written with an “n,” however, it is neuter in gender and signifies the whole rank of this order; but “seraph” is singular in number and masculine in gender and signifies only one member of this order. Below: upon your walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace (Isa 62:6). And he says they stood, upright in contemplation as if assisting.

Second, he sets out the adornment of the ministers, in the number six of their wings: six wings.

Third, the use of their wings: with two they covered his face. In Hebrew, this is said ambiguously, and it can be explained that they covered the face of God, and thus Jerome understands it; or that they cover their own face, and thus Dionysius understands it, according to whom the sense is that their head was covered and their feet and the middle of their body, with two they flew, namely, the middle two: every one with two wings covered his body (Ezek 1:23), and below this: and I heard the noise of their wings, like the noise of many waters (Ezek 1:24).

215. The signification of this vision is understood in three ways.

The Hebrew says that by the twelve wings are understood the twelve kings who were over the people from Ozias, under whom the vision began, and following; only four of whom were just, namely Ozias, Joatham, Ezechias and Josias: and therefore they flew with four wings. The others, however, were ashamed in the sight of God, and therefore they covered their face; four of these possessed the kingdom freely, namely, Achaz, Manasses, Amon and Joatham, because they were made kings by the people; and these are signified by the wings which were on the head. The other four, in truth, possessed the kingdom under the servitude of others; hence also they were made kings by others and not by the people, as Joachin, made king by Pharaoh, Jechonias and Sedecias and Godolias, about whom Jeremiah 41:2 says: Ismahel and the ten men that were with him slew Godolias whom the king of Babylon had made governor over the land. For these last three were made king by Nebuchadnezzar king of Babylon.

216. Jerome says that the seraphim are said to be winged either because they dwell above or because of the swiftness of their ministry; and he understands by the twelve wings the ministry of perfection, which is betokened in the number twelve, as the twelve gems in the crown of the priest, and thus concerning the others. And with two they fly, because they conceal from us those things which were before the world or after the world, and they show the things that happen in the six ages of the world; or because the past and the future are unknown to us, but we know the present: so thus this refers to the act of their ministry, and they stand, in order to assist God.

217. Dionysius explains this otherwise in the Celestial Hierarchy 13 and Ecclesiastical Hierarchy 4, and he says that they are said to be winged because, similar to something that flies, they have deep and free contemplation. Three pairs of wings are described, moreover, because the seraphim see those things which pertain to themselves, who are of the first hierarchy, and those things which pertain to the other two hierarchies more eminently than they who belong to them: so that by one wing is understood their natural capacity, and by the other, the light from God which they participate in, for by these two things they are elevated.

Now those things which pertain to the hierarchies come from God as from a beginning and are ordered to God as to an end, and by neither manner can they be perfectly understood by the angels: which the veiling signifies. And they are also in themselves like a medium between the beginning and end, and they have perfect and free knowledge of them in this way, and therefore with the two middle wings they flew.

218. And they cried one to another. Here he sets out their praise: and concerning this, he does three things.

First, he sets out the manner of praising as to their devotion, for they cried from the greatness of their affection; as to their concord, for both cry out; and as to their order, for they cry out one to another: for one receives from the other, as Dionysius holds. Where were you . . . when the morning stars praised me together, and all the sons of God made a joyful melody? (Job 38:4, 7).

219. Second, he sets out their song of praise, where it says, holy, holy, holy. And they praise three things: the Trinity of persons: holy, holy, holy; the unity of majesty: the Lord God of hosts, who is before all things: holy, holy, holy, Lord God almighty, who was and who is and who is to come (Rev 4:8); the liberality of his providence: all the earth is full of his glory, for he also extends the diffusion of his goodness to the last creature, which is understood by the earth: do not I fill heaven and earth, says the Lord? (Jer 23:24). And this is according to Dionysius in the Celestial Hierarchy 7.4. Jerome: all the earth is full, through the knowledge of faith. Sirach 42:16–17: full of the glory of the Lord is his work. Has not the Lord made the saints to declare all his wonderful works, which the Lord almighty has firmly settled to be established for his glory?

220. Third, where it says, and the lintels, he sets out the effect of their praise, namely, the punishment of sinners, below: behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty . . . Behold my servants shall praise for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit (Isa 65:13–14). And the destruction of the temple is signified: the lintels of the hinges were moved: strike the hinges, and let the lintels be shook (Amos 9:1); and the burning of the temple: and the house was filled with smoke of burning by the Romans after the faith of Christ was known. Or by smoke the infidelity of the Jews is signified; by the movement of the hinges, the removal of their legal observances or ceremonies, which were like shadows enclosing the entrance to the truth.

221. And I said. Here the announcer of the sentence is set out.

And first, his humility is shown;

second, his purity: and one of the seraphim flew to me (Isa 6:6);

third, his authority: and I heard (Isa 6:8).

His humility shown in confession of sin. And he confesses a threefold sin.

In his speech, sin of omission: woe is me, because I have held my peace, in not denouncing Ozias the king, and thus he laments the fault; I have held my peace, from praising God, and thus he laments the harm, below: his watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams (Isa 56:10). Praise is not seemly in the mouth of a sinner (Sir 15:9); sin of commission: because I am a man of unclean lips: let not your mouth be accustomed to indiscreet speech: for therein is the word of sin (Sir 23:17[13]).

Second, the sin of association with wicked men: and I dwell in the midst of a people that has unclean lips: evil communications corrupt good manners (1 Cor 15:33).

Third, the sin of presumption: I have seen with my eyes the King the Lord of hosts, as if to say: he who is impure cannot enter the Lord’s temple; how much more can he not see the Lord himself? We shall certainly die, because we have seen God (Judg 13:22); and this was from reverence. But Jacob said: I have seen the Lord face to face, and my soul has been saved (Gen 32:30); and this is from confidence. Jerome: happy conscience which has sinned in speech, not by his own vice, but only of a people that has unclean lips.

222. And one of the seraphim flew to me. Here he shows his purity from the cleansing of his sins. And concerning this he sets out three things.

The minister of the cleansing: one of the seraphim flew to me.

The instrument of cleansing: and in his hand was a live coal . . . off the altar of holocausts. The inner altar was made of earth as is said in Exodus 20:24: you shall make an altar of earth unto me; all around, however, was made of stone, where the fires of sacrifice were assembled; from these he took the coal. With the tongs, that is, with an instrument having two arms, by which receptive virtue may be signified, and by the altar, divine light itself or goodness, and by the coal, the gift received for the office of cleansing. Or by the fire tribulation may be signified; by the seraphim, Christ; by the tongs, the two testaments; by the coal, charity, which is in his hand, that is, his works.

Third, the manner of cleansing: and he touched my mouth, and said, just as in the sacraments there is an action and a form of words; behold this has touched your lips, he expresses the act, and your iniquities, against men, shall be taken away, and your sin, against God. And he does not say, “I shall take away,” for to forgive sins belongs to God alone, below: I am he that blot out your iniquities for my own sake, and I will not remember your sins (Isa 43:25). Concerning all these things, Daniel 9:21–22 says: behold the man, Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice. And he instructed me, and spoke to me.

223. But against this it is objected that Dionysius says, that those who belong to the higher orders are not sent in service; but it is certain that the seraphim are the highest; therefore it does not seem true that they came to cleanse the prophet.

To which is to be said that Gregory touches on this question in a certain homily concerning the hundred sheep, and he leaves it in doubt. Dionysius, however, expressly holds that only the inferior orders are sent to us; and he says this is by the order of divine law that lower things are restored through the middle. But he explains what is said here in two ways. In one way, he says that this cleansing angel is called a seraph equivocally, not from his order, but from the act which he was then carrying out, because he cleansed with fire, and “seraph” means “fire”; in another way, he explains it saying that he is called a seraph properly because he is of this order, and he is said to cleanse, not because he himself immediately cleanses, but because by his authority, or by an illumination received from him, a lower angel cleansed; and he gives an example: it is just as a bishop is said to absolve when another absolves by his authority. And therefore because of reverence, the lower angel, who formed the vision, restores to God first, and to the seraph second, as if he were saying: “I cleanse you by light received from God, by the mediation of a seraph.” In verse 6, instead of live coal, the Septuagint has carbuncle, because of their similarity to fire, for they have a flaming color.

Lecture 2

6:8 And I heard the voice of the Lord, saying: whom shall I send? And who shall go for us? And I said: lo, here am I, send me.

6:9 And he said: go, and you shall say to this people: hearing, hear, and understand not: and see the vision, and know it not.

6:10 Blind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and I heal them.

6:11 And I said: how long, O Lord? And he said: until the cities be wasted without inhabitant, and the houses without man, and the land shall be left desolate.

6:12 And the Lord shall remove men far away, and she shall be multiplied that was left in the midst of the land.

6:13 And there shall be still a tithing therein, and she shall turn, and shall be made a show as a turpentine tree, and as an oak that spreads its branches: that which shall stand therein, shall be a holy seed.

224. And I heard the voice of the Lord. Here the authority of the minister is shown from his charge of office, and concerning this he does three things.

First, the consent of the one to be sent is sought; hence he says, whom shall I send, in which the authority on the part of the sender is noted: and how shall they preach unless they be sent? (Rom 10:15). And who shall go? The will of the one who is sent, for us, acquisitively, that he may not seek vain honor and may not seek profit; conversely: for all seek the things that are their own not the things that are Jesus Christ’s (Phil 2:21). I send, in which the unity of essence is noted, for us, in which the plurality of persons is noted.

225. Second, the subservience offered by the prophet is set out: and I said: lo, here am I, send me, below: and I do not resist: I have not gone back (Isa 50:5).

But it seems that this would be presumptuous, because Moses declined his office: who am I that I should go to Pharaoh, and should bring forth the children of Israel out of Egypt? (Exod 3:11); and I said: ah, ah, ah, Lord God: behold, I cannot speak, for I am a child (Jer 1:6).

And to this is to be said, as Gregory says in his Book of Pastoral Rule (and in the Gloss at the beginning of Jeremiah): each arose from the root of charity: for the one [Jeremiah] for the love of God did not wish to lose the solace of contemplation; the other [Isaiah] for the love of neighbor wished to be sent that he might be useful; and nevertheless, the one did not decline the command pertinaciously, nor did the other offer himself until he was cleansed and sought for.

226. Third, the office is enjoined on him; as to the double act he foretells to discuss: and he said: go: behold I send you as sheep in the midst of wolves (Matt 10:16); and you shall say to this people: and you will separate the precious from the vile, you shall be as my mouth (Jer 15:19).

227. Hearing, hear. Here the sentence is set out.

And first, the sentence of hardness of heart is set out; he does not, however, harden hearts by sending malice into them, but by not imparting grace, and this is because they do not wish to be converted to grace.

Second, the length of the sentence is sought, where it says, and I said: how long, O Lord? (Isa 6:11).

Concerning the first, he does three things.

First, the pronouncement of the sentence by the Lord is set out, as to the two senses that produce knowledge: namely hearing, which serves instruction; hence he says hear, with the outer ears, hearing, Christ, or another who preaches, and understand not, as if to say: because you do not wish it, you do not understand. This is permissive. And as to sight, which serves discovery: and see the vision, Christ, corporeally, or the mighty works of God; and know it not; this is permissive and not imperative, below: who is blind, but my servant? (Isa 42:19).

228. Second, the acceptance of the sentence is set out. And these are the words of prophet; hence he says: O Lord, from that by which the Gentiles shall come in, strike Israel with blindness (Rom 11:25): blind the heart, inwardly, and make their ears heavy, lest they perceive, and shut their eyes, lest they understand: for judgment I am come into this world: that they who see not may see; and they who see may become blind (John 9:39). Or these are the words of the Lord, and the sense is: blind, that is, proclaim them blind.

Third, the reason for their blindness is set out: lest, for the sake of goods, they be converted and I heal them, when they are unworthy of health: but if the wicked do penance for all his sins which he has committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die. I will not remember all his iniquities (Ezek 18:21–22), below: if you return and be quiet, you shall be saved (Isa 30:15).

229. And I said. Here the length of the sentence is set out.

And first, the question of the prophet is set out: how long will they be blinded? How long shall the vision . . . be trodden under foot? (Dan 8:13);

second, the answer of the Lord: and he said.

And a twofold ending is set out:

first, as to the punishment of the wicked,

second as to the holiness of the good, where it says, a holy seed (Isa 6:13), as if to say: how long will those who are in filth be filthy? He that hurts, let him hurt still: and he that is filthy, let him be filthy still (Rev 22:11).

And he touches on a threefold punishment.

First, as to subjugation, which is designated in the desolation of their cities: until the cities be wasted: they have changed my delightful portion into a desolate wilderness (Jer 12:10); he has made me desolate, wasted with sorrow all the day long (Lam 1:13); as to the cultivation of their fields: the land shall be left desolate, above: your land is desolate, your cities are burnt with fire (Isa 1:7); as to the exile of men: and the Lord shall remove men far away: and I will send you, and your mother that bore you, into a strange country, in which you were not born, and there you shall die (Jer 22:26). And I will pick out from among you the transgressors, and the wicked, and will bring them out of the land where they sojourn (Ezek 20:38).

230. Second, as to the length of their captivity: and she shall be multiplied, that people, that was left in the midst of the land, in which she will be held captive: thus says the Lord of hosts the God of Israel, to all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon: build houses, and dwell in them (Jer 29:4–5), and below this: and be multiplied there, and be not few in number. And seek the peace of the city, to which I have caused you to be carried away (Jer 29:6–7).

231. Third, as to repeated persecution:

and first, he places their small number: and there shall be still a tithing therein, that is, barely a tenth will be left by Titus in the land of Judea, or in the whole world, because of the Jews killed: and you shall remain few in number, who before were as the stars of heaven for multitude (Deut 28:62);

second, repeated destruction: and she shall turn, again subjugation shall overcome you, under the emperor Hadrian, above: for after this his anger is not turned away, but his hand is stretched out still (Isa 5:25);

third, their baseness and contempt or dispersion: and shall be made a show, of derision, as a turpentine tree; a certain tree, which is large in the regions of Damascus and small in Greece, and as an oak that spreads its branches: in which their dispersion is signified: I have stretched out my branches as the turpentine tree (Sir 24:22).

232. A holy seed. Here he sets out the ending as to the holiness of the good. Hence he says: a holy seed, that is, of grown men, who obey the divine vision, and of other saints of the Jews; which shall stand, not falling through infidelity, below: for as the new heavens, and the new earth, which I will make to stand before me, says the Lord: so shall your seed stand, and your name (Isa 66:22).

Others explain this to their good: and she shall be multiplied (Isa 6:12), after her return from captivity, in the midst of her own land (Isa 6:13); and there shall be still a tithing therein, who will be left for the worship of God after the murder of many, and she shall turn, to God, and shall be made a show, of glory.

Chapter 7 Lecture 1

7:1 And it came to pass in the days of Achaz the son of Joathan, the son of Ozias, king of Judah, that Rasin king of Syria and Phacee the son of Romelia king of Israel, came up to Jerusalem, to fight against it: but they could not prevail over it.

7:2 And they told the house of David, saying: Syria has rested upon Ephraim, and his heart was moved, and the heart of his people, as the trees of the woods are moved with the wind.

7:3 And the Lord said to Isaiah: go forth to meet Achaz, you and Jasub your son that is left, to the end of the conduit of the upper pool in the way of the fuller’s field.

7:4 And you shall say to him: see you be quiet: fear not, and let not your heart be afraid of the two tails of these firebrands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia.

7:5 Because Syria has taken counsel against you, unto the evil of Ephraim and the son of Romelia, saying:

7:6 Let us go up to Judah, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.

7:7 Thus says the Lord God: this shall not be, and it shall not stand.

7:8 But the head of Syria is Damascus, and the head of Damascus is Rasin: and within threescore and five years, Ephraim shall cease to be a people:

7:9 And the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. If you will not believe, you shall not continue.

233. And it came to pass in the days of Achaz the son of Joathan. Here the threat against the enemies of the two tribes is set out. And it is divided into two parts:

in the first, the threat against the persecutors of the people is set out;

in the second, the threat against those who are contemptuous of the prophecies of the prophets: woe to the crown of pride (ch. 28).

The first of these is divided into two:

in the first, he threatens the overthrow of the enemies;

in the second, he sets out the exultation of thanksgiving: O Lord, you are my God (ch. 25).

The first of these is divided into two:

in the first, the overthrow of each enemy in particular;

in the second, of all of them in general: behold the Lord shall lay waste the earth (ch. 24).

The first of these is divided into three:

in the first, against enemies who persecute them bodily;

in the second, against enemies who furnish power: the burden of Damascus (ch. 17);

in the third, against enemies who oppress them in things: the burden of the desert of the sea (ch. 21).

The first of these is divided into two:

in the first, against persecutors of the same nation;

in the second, against foreign persecutors: woe to them that make wicked laws (ch. 10).

The first of these is divided into two:

in the first, he threatens the frustration of the impious through the liberation of the two tribes;

in the second, their destruction: and the Lord said to me (ch. 8).

The first part, which is contained in this chapter, is divided into three:

in the first, the imminent danger is described;

in the second, the benefit of liberation is promised: and the Lord said to Isaiah (Isa 7:3);

in the third, the sign of liberation is conferred, where it says, and the Lord spoke again to Achaz (Isa 7:10).

234. To understand the first part, it should be known that Achaz was impious and an idolater, as we read in 2 Kings 16:2–4 and 2 Chronicles 27; and therefore, the Lord gave him into the hand of the kings of Syria and Samaria, who first came against him and, besieging Jerusalem and finally conquering it, captured the greater part of his army and the chief of his army. Confident from that victory, they came again to deprive him of the kingdom entirely, and substitute another in his place. And in this second coming, Isaiah consoled him.

235. Three things, therefore, are set out in the first part.

First, the gathering of the enemies is described; hence he says: and it came to pass in the days of Achaz. And he takes the genealogy back to Ozias, perhaps because it was when Ozias was struck with leprosy by the Lord (2 Chr 26:19–23), though he had once been just, that they received the daring to invade as though disdaining divine help. Came up, this is said because of the position of the land, for Judah is in the mountains; Phacee, who killed Phaceia king of Israel, whose chief of military he was, and reigned in his place; but they could not prevail over it, the first time, although they conquered the king in the battlefield. Or this is said by anticipation, as to the second time they came up.

236. Second, he sets out the declaration of this: and they, his scouts, told the house of David, that is, the royal house, saying: Syria has rested upon Ephraim, that is, the king of Syria with the king of the ten tribes, which are called Ephraim, because of their first king, who belonged to the tribe of Ephraim (1 Kings 13) or because of honor; they were joined in friendship although they were formerly enemies, as is read in 1 Kings 22. And he says, Syria has rested upon Ephraim, that it be noted that the kingdom of Syria held the first place in the alliance, because it was stronger.

237. Third, the effect of the declaration is set out, namely disturbance of the king and his people: and his, namely, the king’s, heart was moved, and the heart of his people: so also a fearful heart in the thought of a fool (Sir 22:23); and dread to them that work iniquity (Prov 21:15); and king Herod hearing this, was troubled, and all Jerusalem with him (Matt 2:3).

238. And the Lord said to Isaiah. Here liberation is promised.

And first, the manner of the promise is set out;

second, the promise itself: and you shall say to him (Isa 7:4).

And the manner is set out

first, as to the person announcing it: the Lord said to Isaiah, inspiring him inwardly, or speaking through a subordinate creature: go forth to meet Achaz, who perhaps because of fear of the enemy had gone to prepare himself to resist.

Second, as to the witness: and Jasub your son that is left, to you, the other brother, namely, Rabsaces, who was born from a more noble mother, having fled to the king of the Assyrians, because he was not received well by Achaz: about whom, see below (Isa 36:2); in the mouth of two or three witnesses every word shall stand (Deut 19:15).

Third, as to the place, to the end. To understand this, it should be known that because Jerusalem is in the mountains, it does not abound in flowing waters, and therefore, they had water in pools, collected either from the rain or from remote springs via aqueducts. Now there were three pools in Jerusalem: one which was for the use of the priests and sacrifices, which was called the Probatica pool, about which, see John 5:2; the second was lower in the city and was kept clean for the general use of the city; the third was outside the city and had unclean water; in it fullers would wash wool, and it was for this kind of use: and from that pool is named the whole fuller’s field. And thus is made clear what is said in the text.

239. And you shall say to him. Here he sets out the promise:

and first, he sets out strengthening;

second, the reason for strengthening: of the two tails of these firebrands;

third, the condemnation of the unbelieving, where it says, if you will not believe, you shall not continue (Isa 7:9).

And he strengthens them, prohibiting the sign of fear: see you be quiet, that is, beware lest you outwardly reveal the fear of your heart, below: in silence and in hope shall your strength be (Isa 30:15), and in the same place: and the work of justice shall be peace, and the service of justice quietness, and security for ever (Isa 32:17). And he also shows the passage of fear: fear not, the evils to come, and let not your heart be afraid, because of the memory of the evils which you have suffered, below: fear not, for I am with you: I will bring your seed from the east, and gather you from the west (Isa 43:5).

240. Of the two tails. Here he sets out the reason for strengthening.

And first, he shows the vanity of the proposers, who propose great things, though they can sustain nothing or very little: the two tails, because the kingdom was ended in them. For Rasin was killed by Theglathphalasar (2 Kings 16:9), and led his people into captivity; but Phacee was made subject, and afterwards was killed by an enemy, who a little later was captured by Salmanasar, and the ten tribes were taken captive (2 Kings 17:3–6). Smoking: for they were then near to being extinguished. Rouse it up, like someone resting in sleep, and draw it away, that is, let us draw it into our power. The son of Tabeel, literally, a certain man, or an idol of our god; Tabeel means “God is good.”

241. Second, as to the frustration of the proposal: thus says the Lord, who can do all things, this shall not be, because it will not be carried into effect, and it shall not stand, because they will not last long in such a proposal, with greater evils rushing in upon them, below: take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us (Isa 8:10).

242. Third, as to the destruction of the enemies; and first, as to the Assyrians: but the head of Syria, as if to say: but in the meantime, and before they are destroyed, the head of Syria is Damascus, and the head of Damascus is Rasin, as if to say: the Damascenes and their king will be contained in their borders. And within threescore and five years, Ephraim shall cease to be a people, because they will be taken captive. These years should not be computed from the time of this prophecy, but from the time when Ozias was struck with leprosy, because it was then that they received the daring to invade, in the twenty-sixth year of his reign. And from that time Joathan his son reigned twenty-seven years, while his father still lived, and afterwards sixteen years; then Achaz reigned sixteen years, and then Ezechias, in the sixth year of whose reign, the people were taken captive (2 Kings 17:5). And these taken together are sixty-five years. And the head of Ephraim, as above.

243. If you will not believe. Here he places the condemnation of the unbelieving. If you will not believe, namely in the promises of the Lord, you too shall not continue in your land, but you will be taken captive: behold, he that is unbelieving, his soul shall not be right in himself (Hab 2:4). And he says this because Achaz, not believing the prophecy, called upon the support of the king of Assyrians, Theglathphalasar, that he might help him; Theglathphalasar came at his petition and destroyed Damascus and killed its king; and though he had given him tribute, nevertheless it profited him nothing, as is said in 2 Chronicles 28:21.

Lecture 2

7:10 And the Lord spoke again to Achaz, saying:

7:11 Ask you a sign of the Lord your God, either unto the depth of hell, or unto the height above.

7:12 And Achaz said: I will not ask, and I will not tempt the Lord.

7:13 And he said: hear you therefore, O house of David: is it a small thing for you to be grievous to men, that you are grievous to my God also?

7:14 Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and shall call his name Emmanuel.

7:15 He shall eat butter and honey, that he may know to refuse the evil, and to choose the good.

7:16 For before the child know to refuse the evil and to choose the good, the land which you abhor shall be forsaken of the face of her two kings.

7:17 The Lord shall bring upon you, and upon your people, and upon the house of your father, days that have not come since the time of the separation of Ephraim from Judah with the king of the Assyrians.

7:18 And it shall come to pass in that day, that the Lord shall whistle for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria.

7:19 And they shall come, and shall all of them rest in the torrents of the valleys, and in the holes of the rocks, and upon all places set with shrubs, and in all hollow places.

7:20 In that day the Lord shall shave with a sharp razor by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.

7:21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep.

7:22 And for the abundance of milk he shall eat butter: for butter and honey shall every one eat that shall be left in the midst of the land.

7:23 And it shall come to pass in that day, that every place where there were a thousand vines, at a thousand pieces of silver, shall become thorns and briers.

7:24 With arrows and with bows they shall go in thither: for briers and thorns shall be in all the land.

7:25 And as for the hills that shall be raked with a rake, the fear of thorns and briers shall not come thither, but they shall be for the ox to feed on, and the lesser cattle to tread upon.

244. And the Lord spoke again to Achaz. Here the sign of liberation is set out.

And first, the liberty to choose a sign is given;

second, the sign for believing is conferred: therefore the Lord himself shall give (Isa 7:14).

Concerning the first, three things are set out.

First, the liberty of choosing a sign is conceded: and the Lord said to Achaz—because he disdained the prophets, the Lord himself spoke: because it seems hard that such powerful kings would be destroyed so quickly—ask you a sign, that you might believe, of the Lord your God. From this it seems that these may be the words of the prophet; and to this is to be said that it is a custom of Hebrew speech to use a noun for a pronoun: hence, of the Lord your God, that is, “of me.” Or they are the words of the Lord through inspiration, and of the prophet through declaration, below: should not the prophet seek of his God? (Isa 8:19). Unto the depth of hell, that the earth be opened and hell be exposed, as in the destruction of Dathan and Abiron (Num 16:31–33); or by hell is meant the lower elements, as Moses brought forth locusts and gnats from the earth (Exod 8:16–19, 10:1–20); or unto the height above, as Joshua, when the sun stood still (Josh 10:1–15): for the Jews seek signs (1 Cor 1:22).

245. Second, the refusal of the offer: and Achaz said: I will not ask, either because he was trusting in idols or in the king of the Assyrians, or because he was jealous of the glory of God, or because, being placed in distress, he feared to offend God, below: Lord, they have sought after you in distress (Isa 26:16). Hence he says, I will not tempt, for he relied on what is said in Deuteronomy 6:16: you shall not tempt the Lord your God. But he understood badly, for by the authority of the Lord he was allowed to seek a sign, as Gideon with the fleece (Judg 6:36–40).

246. Third, the rebuke of the one who refuses is set out: and he, namely, Isaiah, said: therefore, since you are so rebellious, hear you therefore, O house of David, because of its consent in the malice of the king, or because the promised Christ is given as a sign to David: of the fruit of your womb I will set upon your throne (Ps 131[132]:11). Is it a small thing for you, to merit divine wrath, to be grievous to men, whom you plunder, or to the prophets, in whom you do not believe; that you are grievous, through rebellion, to my God, not yours, whom you did not obey: why is this a burden to you? for I will cast you away, says the Lord (Jer 23:33).

247. Therefore. Here the sign for belief is given.

And first, the sign of liberation is conferred;

second, he threatens the unbelieving with the punishment of destruction: the Lord shall bring upon you (Isa 7:17).

Now this is the sign of the Incarnation of Christ. But the Jews object against this in many ways.

First, that the Lord was giving a sign of the liberation of the Jews at that time, with which the Incarnation of Christ agrees in nothing.

To which is to be said that the Incarnation of Christ signifies that liberation by an argument from the greater: for if God will give his son for the salvation of the whole world, much more can he save you from these enemies? He that spared not even his own Son, but delivered him up for us all (Rom 8:32); or as a motive cause, for this moves the Lord, as it were, since many good things are conceded to this people, however unjust they were, because he had provided for his Son to be made incarnate from them.

248. Likewise they object that the sign that follows is given to those who are present, but the Incarnation did not happen in their time, and so it would appear that no sign was given.

To which is to be said that, although the Incarnation did not happen in the presence of those men, it nevertheless did happen in the presence of the abiding house of David: hence he says, hear, O house of David (Isa 7:13), but not, “hear, Achaz.”

249. Likewise they object that a sign ought to precede the thing signified; but the Incarnation happened long after this liberation; therefore it was not a sign of it.

To which is to be said that sometimes a sign follows the thing signified, as Deuteronomy 18:22: you shall have this sign: whatsoever that same prophet foretells in the name of the Lord, and it comes not to pass: that thing the Lord has not spoken; sometimes it occurs at the same time: when you shall hear the sound of one going in the tops of the pear trees, then shall you join battle (2 Sam 5:24); sometimes the sign precedes the thing signified, as with Gideon in Judges 7:5–7, when the sign was given that he ought to conquer with those who had lapped up water with their hands. And it is necessary that this sign should follow the thing signified, even as they themselves explain: for if it preceded it, then the child was born before the death of Phacee, who reigned twenty years; in the seventeenth year of his reign, Achaz began to reign, and Achaz reigned sixteen years; therefore, Achaz reigned thirteen years after the death of Phacee. And in the twelfth year of Achaz, Osee began to reign. In the ninth year of his reign, Samaria was captured, which was six years after the death of Achaz. Therefore, at the capture of Samaria, the child would have been at least nineteen years old; and thus what is said below in 8:4, that the child did not know to call his father and mother, would be false.

250. Likewise they object that in Hebrew it does not say virgin, but alma, which, according to them, signifies a marriageable young girl, as is found in Genesis 24:16 concerning Rebecca; where we have an exceeding comely maid, they also have alma. And even if it said bethula, which, according to them, signifies a virgin, this does not necessarily mean that she conceives while remaining a virgin, because it may be that she who was a virgin at the time of the prophecy, should conceive afterwards, having been corrupted by the seed of a man.

To which is to be said that it would be no sign at all if a young woman should conceive, and even a corrupted virgin. The Lord, however, wished to signify something great, when he said: unto the depth of hell, or unto the height above (Isa 7:11). Therefore, according to us, alma is used rather than young girl, because alma signifies a virgin, according to the origin of the word, and still more, it means one who is protected, about whom there can be no suspicion of evil. But bethula signifies virgin according to a later manner of speaking.

The Jews, however, explain this verse in two ways. Some say it concerns Ezechias; some say it concerns the son of Isaiah, whom they imagine to have been called Emmanuel.

But that the first cannot stand is thus shown, because Ezechias was twenty-five years old when he began to reign (2 Kgs 18:2), and Achaz reigned sixteen years (2 Kgs 16:2); therefore Ezechias was ten years old when his father began to reign; and thus he could not be promised to be born here. Moreover, how would he not know to call his father and mother, when, in the sixth year of his reign, Samaria was captured?

Likewise, that the second cannot stand is shown because this would be no sign at all. And moreover the son of Isaiah was not Lord of Judea, and yet, in Isaiah 8:8, the land of Judea is spoken of as a possession of Emmanuel. And therefore it is necessary to understand this to be speaking of the son of God.

252. Following this, therefore, he does three things.

First, he promises the sign: therefore, because you do not wish to ask, the Lord himself shall give you a sign, of your liberation. This sign is also given to the shepherds in Luke 2:12: and this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes.

253. Second, the sign itself is set out, behold a virgin.

And first, the miraculous conception is set out: behold a virgin, remaining a virgin, shall conceive, in giving birth, bear a son.

Second, the naming of the miraculously begotten child; and first, as to his divinity: shall call, namely, the virgin shall call, or you yourself, Judah, shall call, in danger; his name Emmanuel, which is translated: “God with us.” You shall call his name Emmanuel (Matt 1:23). And this entire occurrence has nothing like it elsewhere, for it is a new thing: the Lord has created a new thing upon the earth: a woman—or a female—shall compass a man (Jer 31:22); hence, a man perfect in conception itself, although not according to perfection of quantity, as Augustine says on John 2:20: six and forty years was this temple in building; and therefore, it is above man, for there is nothing new under the sun (Eccl 1:10). Hence there cannot be found another event that corresponds to this prophecy besides this story: behold you shall conceive and shall bring forth a son (Luke 1:31). This is signified in Ezekiel 44:2: this gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel has entered in by it.

254. Second, as to his humanity: he shall eat butter and honey, literally, manly foods, because from infancy he held himself to the manner of other men: and being born, I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do (Wis 7:3).

Or from the part to the whole, according to the rules of Tyconius: for through these he understands all human foods. That he may know. The that is consecutive, for, feeding on such things, the child still knows to refuse the evil, without experience, and to choose the good, without counsel, having all perfect knowledge. The devil had promised this, but did not fulfill it (Gen 3:5); but God gave it freely: for he has given me the true knowledge of the things that are: to know the disposition of the whole world, and the virtues of the elements (Wis 7:17).

Or, that is causal: that he may know, that is, that he may show himself to know, because he is led through the foods to the perfect quantity of years, in which he shows himself to know. Augustine on Song of Songs 4:11, honey and milk, says that humanity is signified by butter, because it comes from the nourishment of the earth; divinity is signified by honey, because it is collected from the dew of heaven. He had, moreover, a nature without corruption, like butter without curd; and he carried consolation without judgment, like honey without the sting. Bernard: our little one chose to be newly conceived, because he took the nature of our flesh without corruption. Similarly, the bee brings us honey without mingling in the sting. He came not to judge the world, but that the world may be saved by him (John 3:17). And thus, that is also causal. And this is a sign from below on the part of the virgin giving birth, and from above on the part of God being born: the Lord will give goodness: and our earth shall yield her fruit (Ps 84:13[85:12]).

255. Third, the adaptation of the sign is set out: for before the child know, that is, before he assumed created knowledge in being born; the land, of Samaria and Syria (2 Kgs 16:9, 17:3–5).

256. The Lord shall bring upon you. Here he sets out the threat against those who do not believe the sign.

And first, he shows the gravity of the punishment:

second, the order of punishment: and it shall come to pass in that day (Isa 7:18);

third, the effect of the punishment: and it shall come to pass in that day, that a man shall nourish a young cow (Isa 7:21).

And he shows the gravity of the punishment from the authority of the one who commands: the Lord, who is powerful, shall bring: the Lord Almighty is his name (Exod 15:3); from the universality of the punishment: upon you, through Theglathphalasar, and upon your people, and upon the house of your father, as to your descendants, through his sons that are tyrants; from comparison with what preceded it: days, so evil, and the days are called evil because of their fault: sufficient for the day is the evil thereof (Matt 6:34); redeeming the time, because the days are evil (Eph 5:16); and because of the punishment: that have not come since the time of the separation of Ephraim from Judah (1 Kgs 12); the gravity of the punishment is shown further from of the power of those who execute it: with the king of the Assyrians, Nabuchodonosor, because the kingdoms of the Chaldeans and the Assyrians were one under him, and had been one from the beginning; for the Assyrians had come forth from the Chaldeans (Gen 10): I will take Nabuchodonosor the king of Babylon my servant (Jer 25:9).

257. And it shall come to pass. Here he sets out the manner and order of punishment; and he sets out three things.

First, the calling together of their enemies: shall whistle, that is, blow upon, for the fly, that is, for the king of Egypt, who killed Josias (2 Kgs 23:29); and he is compared to a fly because of the uncleanness of idolatry and lust which thrives in Egypt; in the uttermost parts of the rivers, because they come even from the farthest parts of Egypt, and for the bee, namely, for the Chaldeans and the Assyrians, because from the former they had the honey of defense, and from the latter the sting of persecution, above: he will whistle to them from the ends of the earth (Isa 5:26).

258. Second, the multitude of their enemies: and they shall come, and shall all of them rest in the torrents of the valleys, for the benefit of water, which usually runs in valleys, and in the holes of the rocks, for fortification, and upon all places set with shrubs, for wood, and in all hollow places, for locations of homes, below: and the stretching out of his wings shall fill the breadth of your land (Isa 8:8).

259. Third, their captivity: in that day the Lord shall shave with a sharp razor, that is, through the king, by them, that is, through them, namely, the Assyrians; concerning a sharp razor, see Ezekiel 5:1: take you a sharp knife that shaves the hair: and cause it to pass over your head. The head, the king, the feet, craftsmen, the beard, soldiers who are for the adornment of the king (2 Kgs 25), above: every man of war, judge, and prophet (Isa 3:2). Or this is said against the Egyptians, who were their helpers: by them, that is, the Egyptians, that is hired. And he shall rifle the spoils thereof: and it shall be wages for his army. And for the service that he has done me against it (Ezek 29:19–20).

260. And it shall come to pass in that day, that a man shall nourish a young cow. Here he sets out the effect of the punishment, or the sign of destruction.

First, in the scarcity of animals: a young cow, and two sheep, because the animals are few, above: and strangers shall eat the deserts turned into fruitfulness (Isa 5:17).

Second, from the slightness of provisions: butter and honey, because of the lack of bread: they that were fed delicately have died in the streets (Lam 4:5).

Third, from the scarcity of men.

First, in the worthlessness of their property: every place where there were a thousand vines: buy a field for money, and take witnesses, whereas the city is given into the hands of the Chaldeans (Jer 32:25); I passed by the field of the slothful man, and by the vineyard of the foolish man: and behold it was all filled with nettles, and thorns had covered the face thereof (Prov 24:30–31).

In the multitude of thieves: with arrows and with bows, namely, when you flee, they will enter, below: fear, and the pit, and the snare are upon you and upon the inhabitants of the earth (Isa 24:17).

Fourth, in the fear of their enemies, for they will tend the mountains and abandon the plains: and as for the hills: and all her cities shall be wastes (Jer 49:13), and: you endeavor to lay hold on the height of the hill (Jer 49:16).

261. It is to be noted on the words, his name shall be called Emmanuel (Isa 7:14), that is, “God with us,” that Christ is with us in many ways.

First, as a brother, through fellowship of nature: who shall give you to me for my brother, sucking the breasts of my mother, that I may find you without, and kiss you? (Song 8:1).

Second, as a bridegroom, through the bond of love: if any one love me, he will keep my word (John 14:23).

Third, as a shepherd, through the solace of inner consolation: behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him (Rev 3:20).

Fourth, as a savior, through the help of defense: therefore fear you not, my servant Jacob, says the Lord, neither be dismayed, O Israel: for behold, I will save you from a country afar off (Jer 30:10).

Fifth, as a leader, through the example of his work: the Lord alone was his leader (Deut 32:12).

262. It is to be noted on the words, behold a virgin (Isa 7:14), that behold is said because of her singular eminence:

first, because she is above women because of her virginity: hence he says, behold a virgin;

second, she is above virgins because of her fruitfulness: hence he says, she shall conceive;

third, she is above all angels because of the worthiness of her fruit: hence he says, she shall bear a son: never doth he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16).

Chapter 8 Lecture 1

8:1 And the Lord said to me: take you a great book, and write in it with a man’s pen. Take away the spoils with speed, quickly take the prey.

8:2 And I took unto me faithful witnesses, Urias the priest, and Zachariah the son of Barachias.

8:3 And I went to the prophetess, and she conceived, and bore a son. And the Lord said to me: call his name, hasten to take away the spoils: make haste to take away the prey.

263. And the Lord said to me: take you a great book. Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment. This was carried out by the Assyrians: first, in the reign of Phacee, by Theglathphalasar, who captured the two and a half tribes which were across the Jordan, and many people from the tribes of Zebulon and Naphtali (2 Kgs 15); afterwards, by Salmanasar, who reduced the remaining tribes to captivity (2 Kgs 18:9–12). However, the two tribes also shared in this tribulation, for they were afflicted by Theglathphalasar, as is said in 2 Chronicles 28:20, and by Sennacherib, as is said below in chapter 36. Nevertheless, they were not entirely subjugated. And this is divided into two parts:

in the first, he foretells the tribulation;

in the second, its mode and order: at the first time the land of Zabulon, and the land of Nephtali was lightly touched (ch. 9).

264. This chapter, moreover, is divided into three parts:

in the first, he threatens the ten tribes with destruction by the Assyrians;

in the second, he foretells the affliction of the two tribes in this, where it says, and shall pass through Judah, overflowing (Isa 8:8);

in the third, he strengthens them with their future liberation, where it says, gather yourselves (Isa 8:9).

Concerning the first, he does two things:

in the first, the sign of destruction is set out;

in the second, the deed itself is described, where it says, and the Lord spoke to me again (Isa 8:5).

Concerning the first, he sets out two things:

first, he sets out the prefiguration of the punishment;

in the second, the expression of the sign, where it says, for before the child know (Isa 8:4).

The Jews, however, interpret this sign literally as the son of Isaiah, through whose name the Lord wished to signify the destruction of the ten tribes. And according to this, he confirmed the sign in three ways:

first, by writing;

second, by testimony, where it says, and I took (Isa 8:2);

third, by the deed itself, where it says, and I went (Isa 8:3).

265. Concerning the first, he sets out three things,

namely, that in which it is to be written: a great book, for, literally, the book is large to signify the magnitude of the tribulation: take you a roll of a book, and you shall write in it all that I have spoken to you against Israel and Judah (Jer 36:2).

Second, that with which it is to be written: with a man’s pen, that is, plainly, that it may be understood, and that what is written will remain: write the vision, and make it plain upon tables: that he that reads it may run over it (Hab 2:2).

Third, that which is to be written, namely, the name of him who will lay waste, signifying in brief the future destruction: take away the spoils with speed, quickly take the prey, that is, ravage. These may be words of the Lord spoken to the prophet, and thus they are taken materially; or they are spoken to the enemies, and thus, significatively, below: and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey (Isa 10:6).

266. And I took unto me. Here the sign is confirmed by testimony; faithful witnesses: in the mouth of two or three witnesses let every word stand (Deut 19:15).

267. And I went to the prophetess. Here it is confirmed by the deed, for sometimes the prophets announced a future thing also by the deed itself, as below: go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot (Isa 20:2). Hence this is understood literally that he went to his wife. Hence two things are set out:

first, the begetting of the child: and I went;

second, the naming of the begotten, call his name, hasten, as if to say: make haste to do it; take away the spoils, as above (Isa 8:1).

Or according to another version of Jerome: hasten, the spoils take away; and this is better, since, according to this, there is nothing more in the name than in what was written in the book.

268. Against this, some object in many ways that it should not be understood literally,

first, because, since the words commanded to be written are few, it is not necessary for the book to be large;

second, because it is not probable that the prophet, a decent man, would have brought in witnesses when he went to his wife;

third, because Urias made an altar of idols like the altar of Damascus in the temple of the Lord (2 Kgs 16:15–16), and thus he was not a faithful witness;

fourth, because Zachariah was not alive then, for Zachariah the son of Joiada had been killed long before by Joas, king of Judah (2 Chr 24:22); another man is called Zachariah, who was one of the twelve prophets, and he lived long after, during the return of the people from captivity, as is clear from Zechariah 1:1 and through the whole book: therefore, the prophet could not have taken Zachariah as a witness; and moreover there remains a similar objection as exists with the first sign, that the child himself was born before the death of Phacee: therefore, as was proved above, he was at least nineteen years old at the capture of Samaria, and therefore what is said in 8:4 is false: before the child know to call his father and his mother.

269. And thus they hold that this is understood only of Christ, just as the first sign; that, by the great book, Sacred Scripture is signified, about which it says in Baruch 4:1: this is the book of the commandments of God, and the law, that is for ever; by the man’s pen, the manner of prophecy, that it is not altogether clear to everyone, but only to the rational, who can conceive things signified from figures: I have multiplied visions, and I have used similitudes by the ministry of the prophets (Hos 12:10).

Take away the spoils with speed, the name of Christ, that is, a circumlocution for his name, because Jesus is savior, in that he took away spoils, that is, sinners, from the power of the devil, and plundered hell, about which it says below: therefore will I distribute to him very many, and he shall divide the spoils of the strong (Isa 53:12).

By Urias, which means “light of the Lord,” the law is signified: because the commandment is a lamp, and the law a light (Prov 6:23). By Zachariah, which means “memory of the Lord,” the son of Barachias, which means “blessing of the Lord,” prophecy is signified, for the prophets received divine knowledge through the blessing of a divine gift. And these, namely, the law and the prophets, are the witnesses of the Incarnation of Christ: all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44). The prophetess, moreover, is the blessed Virgin, who prophesied saying: my soul doth magnify the Lord (Luke 1:46), to whom the prophet went through prophetic understanding and through faith; or the prophetess is said to be the Holy Spirit, who is the principle of all prophecy: for prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21). For in Hebrew, the word for “spirit,” namely, ruah, is feminine in gender, and according to this, she conceived, that is, the Spirit made Mary to conceive: for that which is conceived in her, is of the Holy Spirit (Matt 1:20). Call his name, O Isaiah, that is, foretell his name, as above.

270. This interpretation, however, is not of such authority as that above on 7:14, concerning the other sign, because it is more forced and does not have authority from the Scriptures, as the other does from Matthew 1:22–23. Hence some say that it is not unreasonable if this be understood literally, in such a way, however, that this child may be a figure of Christ, as is also said above in a certain gloss on 7:14: behold a virgin.

Hence, according to this, a reply can be made to the objections that were made at first.

And to the first is to be said that the book was great, not because the writing required it, but to signify the magnitude of the tribulation.

To the second is to be said that it can be understood that the witnesses were brought in for the writing, as may be done in claims of privilege, and not for his going to his wife; and even if they were brought in for this, it would not be more against decency, as it seems, than bringing in witnesses for fornication as in Hosea 1:2–3, even though many interpret that passage literally.

To the third is to be said that Urias is called faithful because of the authority of the priesthood and not because of the goodness of his life; or that he was held to be worthy of faith by the king.

To the fourth is to be said that this Zachariah was neither of the ones named; for it is the custom among the Hebrews, as among many peoples, that names are given to sons from their kindred, as is said in Luke 1:61 of John: there is none of your kindred that is called by this name, and thus, this Zachariah could have been from the progeny of the one who had been killed earlier; or it is also the custom among the Hebrews, as Jerome says, that they often use a proper noun for a common noun, as they often use Bosra, which is the name of a fortified city, for any fortified city: and thus, because that Zachariah was a faithful prophet, and of great reputation among the people, this man is also called Zachariah, who perhaps was similarly worthy of faith to the people of that place.

To the fifth is to be said that this is not a similar objection, for it is necessary that what is said above only be understood of the destruction, because it says in 7:16: the land shall be forsaken; but 8:4 can be understood of the persecution carried out by Theglathphalasar, who destroyed Damascus (2 Kgs 16:9), and despoiled the kingdom of Samaria (2 Kgs 15:19–20); hence he says expressly: the strength of Damascus, and the spoils of Samaria shall be taken away, and this event was near enough.

271. It is to be noted on the words, a great book (Isa 8:1), that the Sacred Page is a book that is said to be,

first, great, as to the greatness of its content: hear me, for I will speak of great things: and my lips shall be opened to preach right things (Prov 8:6).

Second, it is sealed, as to vision, below: and the vision of all shall be unto you as the words of a book that is sealed (Isa 29:11).

Third, it is rolled up because of its multiple senses: and I looked, and behold, a hand was sent to me, wherein was a book rolled up (Ezek 2:9).

Fourth, it is bitter because of the labor of study: and I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter (Rev 10:10); they that in the morning early watch for me, shall find me (Prov 8:17).

Fifth, it is sweet, as to its effect: eat this book: and I did eat it: and it was sweet as honey in my mouth (Ezek 3:1–3).

Sixth, it is flying, as to its meaning: I saw, and behold a volume flying (Zech 5:1); will the eagle mount up at your command, and make her nest in high places? (Job 39:27).

Seventh, it is life-giving, as to its fruit: all these things are the book of life, and the covenant of the Most High, and the knowledge of truth (Sir 24:32); he that shall find me, shall find life (Prov 8:35).

Lecture 2

8:4 For before the child know to call his father and his mother, the strength of Damascus, and the spoils of Samaria shall be taken away before the king of the Assyrians.

8:5 And the Lord spoke to me again, saying:

8:6 Forasmuch as this people has cast away the waters of Siloe, that go with silence, and has rather taken Rasin, and the son of Romelia:

8:7 Therefore behold the Lord will bring upon them the waters of the river strong and many, the king of the Assyrians, and all his glory: and he shall come up over all his channels, and shall overflow all his banks.

8:8 And shall pass through Judah, overflowing, and going over shall reach even to the neck. And the stretching out of his wings shall fill the breadth of your land, O Emmanuel.

8:9 Gather yourselves together, O you peoples, and be overcome, and give ear, all you lands afar off: strengthen yourselves, and be overcome, gird yourselves, and be overcome.

8:10 Take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us.

8:11 For the Lord says these things to me: as he has taught me, with a strong hand, that I should not walk in the way of this people, saying:

8:12 Say not: a conspiracy: for all that this people speaks, is a conspiracy: neither fear their fear, nor be afraid.

8:13 Sanctify the Lord of hosts himself: and let him be your dread, and let him be your terror.

272. For before the child know. Here the interpretation of the sign is set out; and it is already clear according to the literal interpretation. According to the other interpretation, however: for before the child know, by created knowledge, his father, his putative father Joseph, or God; the strength of Damascus, and the spoils of Samaria shall be taken away, according to this, this can also be referred to the captivity of Samaria.

273. And the Lord spoke to me again. Here the deed of destruction itself is described. And concerning this, he does three things:

first, he sets out the fault of those to be punished;

second, the power of those who punish them: behold the Lord will bring upon them (Isa 8:7);

third, he sets out the punishment itself: he shall come up over all.

Therefore, he first says, and the Lord spoke to me again. After the sign was given, the waters of Siloe. Siloe is a certain spring which arises at the foot of mount Zion, whose waters bubble up for hours and flow evenly; hence they signify the kings of Judah, who were sometimes good and powerful and sometimes evil and weak but nevertheless reigned lawfully and quietly in comparison to the kings of Israel, who all drove the people to idols.

274. But it seems that this should not be imputed to them as a fault, because it was done by the will of the Lord, as it says in 1 Kings 12:24: this thing is from me. And to this is to be said that the Lord justly willed that the kings of Judah should suffer this harm because of the fault of Solomon, about which, see 1 Kings 11; but Israel did this wickedly and because of their pride of heart, for they did not wish to pay the customary taxes, as is read in 1 Kings 12:4. Or otherwise: this people has cast away, that is, they disdained and persecuted, following the malice of two kings. And this seems to be the intention from what follows: and has rather taken Rasin.

275. Therefore. Here the power of the enemy is described.

And first, a metaphor is set out as to four things, namely, as to divine help: behold the Lord will bring upon them; as to the impulse: the waters of the river; as to their strength: strong; as to their number, and many, below: nations shall make a noise like the noise of waters overflowing (Isa 17:13).

Second, he explains the metaphor: the king of the Assyrians, and all his glory, that is, his army: behold a people comes from the land of the north, and a great nation shall rise up (Jer 6:22). The Gloss says that this is understood to be Sennacherib.

On the contrary, it was not Sennacherib that laid Samaria waste but Salmanasar, as is said in 2 Kings 18:9. To this some say that the same man is called Salmanasar and Sennacherib. But this is plainly false from what is said in Tobit 1:15, that when Salmanasar was dead, Sennacherib his son reigned in his place.

And therefore it is to be said that, with Salamanasar reigning but already aged, his son was in the army, and perhaps was at the head of it; and therefore the same army can be said to belong to either one. Hence he speaks of all the destruction which was done by those kings of the Assyrians as if it were from one persecutor, because of the unity of their reign.

276. And he shall come up. Here he places the punishment itself; and he preserves the metaphor, for overflowing waters are higher: hence he says: and he shall come up over all his channels, that is, his princes, and over all his banks, his lands: my indignation shall come up in my wrath, and in my zeal (Ezek 38:18–19).

277. And shall pass through Judah. Here he foretells the tribulation running over into the two tribes.

And first, he sets out the running over of the tribulation: and shall pass, namely, the impulse of water, through Judah, that is, through the land of Judea, overflowing; he preserves the metaphor: for when waters overflow, they send out waves beyond their bed into the neighboring fields. And he says, shall pass, because they will not have complete dominion, below: as the violence of many waters overflowing (Isa 28:2); behold there come up waters out of the north, and they shall be as an overflowing torrent, and they shall cover the land, and all that is therein, the city and the inhabitants thereof (Jer 47:2).

Second, the overflowing of the persecution: and going over shall reach even to the neck. He speaks metaphorically, as if he were saying: they shall run over in such abundance that if anyone wished to cross the waters, they would come up to his neck, as he would almost be submerged in them: in which it is signified that they will be near captivity, as is shown below (ch. 36). And behold there ran out waters on the right side (Ezek 47:2); the waters were risen so as to make a deep torrent, which could not be passed over (Ezek 47:5).

Third, the multitude of the army: and the stretching out of his wings, that is, its princes, shall fill, by its multitude, the breadth of your land, that is, Judea, O Emmanuel, Christ, who came to be born from it; for Sennacherib sent his princes to capture Jerusalem, below (Isa 36:3). Of these wings, Ezekiel 17:3–4 says, a large eagle with great wings, long-limbed, full of feathers, and of variety, came to Libanus, and took away the marrow of the cedar and the top of the twigs thereof: and carried it away into the land of Chanaan, and he set it in a city of merchants.

278. Gather yourselves together, O you peoples. Because he had said that the persecution of the Assyrians would run over in some manner into the two tribes, here he strengthens them, because they were not to be finally captured in that persecution, nor even be subjugated by the ten tribes and the Syrians. And this is divided into two parts:

in the first, he sets out divine strengthening;

in the second, he removes the communication of diviners: and when they shall say to you (Isa 8:19).

Concerning the first, he sets out two things:

first, he sets out the ridicule of the enemy,

second, the instruction of the people: for thus says the Lord (Isa 8:11).

Concerning the first of these, he does two things:

first, he sets out the ridicule or insult;

second, the reason for the ridicule: because God is with us (Isa 8:10).

And he ridicules the army of those who fight, the counsel of the wise, and the command of the lords: for wars are fought by these three.

279. Now an army grows strong by three things:

namely, by multitude, and as to this, he says: O you peoples, of Syria and Samaria, gather yourselves together, that you may be many, and be overcome, by God fighting against you through whomsoever of his ministers; and not only you, but give ear to this same thing all you lands. And this is sarcasm, a certain species of trope, which is said to be a sort of ridicule that is hostile and full of hatred: break forth, and come, all you nations from round about, and gather yourselves together: there will the Lord cause all your strong ones to fall down (Joel 3:11).

Second, it grows strong in the fortitude of body and soul of those who fight, and as to this he says, strengthen yourselves: let the weak say: I am strong (Joel 3:10).

Third, it grows strong in the protection of arms: gird yourselves, which pertains properly to swords, but is taken from there to apply to all arms: gird yourselves, and be valiant men, and be ready against the morning, that you may fight with these nations that are assembled against us to destroy us and our sanctuary (1 Macc 3:58).

280. As to counsel: take counsel together, and it shall be defeated: who catches the wise in their craftiness, and scatters the counsel of the wicked (Job 5:13); there is no wisdom, there is no prudence, there is no counsel against the Lord (Prov 21:30).

281. As to the commands of lords concerning these things which are chosen after counsel: speak a word, and it shall not be done, above: let us make him king in the midst thereof (Isa 7:6). For the kings would announce what they chose to the people, as Homer says.

282. He sets out the reason by translating the name Emmanuel, because God is with us: if God be for us, who is against us? (Rom 8:31); and they shall fight against you, and shall not prevail: for I am with you to save you, and to deliver you, says the Lord (Jer 15:20).

283. For the Lord says these things to me. Here the instruction of the people is set out:

and first, he teaches them what is not to be feared,

second, what is to be feared: sanctify the Lord of hosts (Isa 8:13).

The first is divided into two parts:

namely, into the proof of the teaching

and its handing on, where it says, say not: a conspiracy (Isa 8:12).

And he proves in two ways that enemies are not to be feared.

First, through the precept of the Lord; hence he says: you will be overcome thus, O enemies, for, that is, because, the Lord says these things, which have been spoken, to me, and therefore, do not fear: God is not a man, that he should lie, nor as the son of man, that he should be changed (Num 23:19).

Second, by his own example: he says: the Lord says, I say, to me; saying to you what follows to teach you, as he has taught me, that is, that I not imitate them in their malice; and this with a strong hand, that is, with tribulation. Or not only teaching what is to be done, but also giving the grace of virtue to carry it out: from above he has sent fire into my bones, and has taught me (Lam 1:13).

284. Say not. Here the teaching itself is set out.

And first, he prohibits the word of fear: say not: a conspiracy, of two nations, as if it is to be feared by us; for all that this people speaks, is a conspiracy, against me. Hence if they join me to you in conspiracy, they will know that I am joined to you in defense: your murmuring is not against us, but against God (Exod 16:8); below: let us stand together. Who is my adversary? Let him come near to me (Isa 50:8).

Second, he prohibits the movement of passion: neither fear their fear. Fear and dread differ as more and less: for fear causes movement of the heart by way of contraction, but dread, as it were, immobilizes the heart: if armies in camp should stand together against me, my heart shall not fear (Ps 26[27]:3).

285. Sanctify the Lord of hosts. Here he instructs them how the Lord is to be feared:

and first, he sets out the law;

second, the hiding of the law: seal the law (Isa 8:16).

Concerning the first, he does three things:

first, he places the precept of the law;

second, the fruit of obedience: and he shall be a sanctification to you (Isa 8:14);

third, the punishment of rebels: but for a stone of stumbling.

And the precept is that God be honored: sanctify the Lord of hosts, in yourselves, and serve him in holiness; let him be your dread, inasmuch as he is Lord: blessed is the man that fears the Lord (Ps 111[112]:1); let him be your terror, inasmuch as he is punisher: fear not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell (Matt 10:28). Peter explains this as concerning Christ: and be not afraid of their fear: and be not troubled (1 Pet 3:14). This also seems to be the intention of the prophet because of what follows.

286. Note on the words, as he has taught me, with a strong hand (Isa 8:11), that there is a threefold divine hand.

First is the hand of divine power, and this is threefold:

first, the hand of God creating: your hands have made me, and fashioned me (Job 10:8);

second, containing: in your hand, Lord, are all the ends of the earth (Ps 94[95]:4);

third, protecting, below: in the shadow of his hand he has protected me (Isa 49:2).

The second hand is the hand of justice, and this is threefold:

first, touching to test: the hand of the Lord has touched me (Job 19:21);

second, scourging to cleanse: for though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hands of the Almighty neither alive nor dead (2 Macc 6:26);

third, crushing to condemn: it is a fearful thing to fall into the hands of the living God (Heb 10:31).

The third hand is the hand of mercy, and this is threefold:

first, healing: he wounds, and cures: he strikes, and his hands shall heal (Job 5:18);

second, pasturing: the people of his pasture and the sheep of his hand (Ps 94[95]:7);

third, crowning: they shall receive a kingdom of glory, and a crown of beauty at the hand of the Lord (Wis 5:17).

Lecture 3

8:14 And he shall be a sanctification to you. But for a stone of offense, and for a rock of scandal to the two houses of Israel, for a snare and a ruin to the inhabitants of Jerusalem.

8:15 And very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken.

8:16 Bind up the testimony, seal the law among my disciples.

8:17 And I will wait for the Lord, who has hid his face from the house of Jacob, and I will look for him.

8:18 Behold I and my children, whom the Lord has given me for a sign, and for a portent in Israel from the Lord of hosts, who dwells in mount Zion.

8:19 And when they shall say to you: seek of pythons, and of diviners, who mutter in their enchantments: should not the people seek of their God, for the living and the dead?

8:20 To the law rather, and to the testimony. And if they speak not according to this word, they shall not have the morning light.

8:21 And it shall pass by them, they shall fall, and be hungry: and when they shall be hungry, they will be angry, and curse their king, and their God, and look upwards.

8:22 And they shall look to the earth, and behold trouble and darkness, weakness and distress, and a mist following them, and they cannot fly away from their distress.

287. And he shall be. Here he sets out the fruit of obedience: sanctification to you, I will make you holy: I am the Lord who sanctify you (Lev 22:9). For a stone, he sets out the punishment of impeding rebels under the metaphor of travelers;

and first, he sets out the occasion,

second, the reception of the punishment: and very many of them shall stumble (Isa 8:15).

And he sets out the occasion

first, as to the people;

second, as to the princes: for a snare.

He shows the first under the metaphor of a stone lying in the way, which impedes the traveler in two ways: namely, by injuring his foot, and by being an occasion of his falling; and similarly, Christ was to the unbelievers among the Jews an occasion of injury and falling, not from his fault but from theirs. Therefore he says: to the two houses of Israel, that is, to the unfaithful of the ten and the two tribes, or to the scribes and Pharisees, for a stone of offense, as to injury: for they were offended at the stone of offense (Rom 9:32); and for a rock of scandal, on which the foot strikes, leading to a fall: in Greek, scandal means a stumbling of the foot: but we preach Christ crucified: unto the Jews indeed a scandal, and unto the Gentiles foolishness (1 Cor 1:23).

288. And because the princes resisted Christ more, he weighs down regarding them: to the inhabitants of Jerusalem, which was the city of their princes, for a snare—like animals they are captured by a snare—and this is weightier than offense, below: he that shall rid himself out of the pit, shall be taken in the snare (Isa 24:18); and a ruin, which is more than a simple fall: behold this child is set for the ruin (Luke 2:34).

289. And because sometimes someone avoids occasions and does not run into them, he therefore removes this and shows the reception of the punishment and says, and very many of them shall stumble, against the offense he spoke of above, through faithlessness; indeed against the scandal they fall from worthiness of the kingdom: but the children of the kingdom shall be cast out into the exterior darkness (Matt 8:12). They shall be broken in pieces, as to the ruin of punishment, famine and sword, Matthew 21:44: whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall break him to pieces. As to the snare he says, they shall be snared, by the ropes of sins and perplexities, which shall not be broken, and so they shall be taken by the Romans: he is fast bound with the ropes of his own sins (Prov 5:22).

290. Bind up the testimony. Here he sets out the closing of the law,

and first, he sets out the hiding of the law, where it says, bind up the testimony, that is, roll up the prophecy of Christ in obscurity, lest the Jews see, for they are unworthy. Seal the law. To seal signifies two things:

sometimes it signifies to close under a seal, and thus he says: seal the old law, under figures, among my disciples, that is, until my disciples open it by preaching throughout the world: shut up the words, and seal the book, even to the time appointed (Dan 12:4); or hide it among my disciples.

Sometimes it signifies the expression of a figure: the light of your countenance, O Lord, is sealed upon us (Ps 4:7). And thus seal in the soul of my disciples.

Second, the awaiting of what is hidden, and I will wait: but I will look towards the Lord, I will wait for God (Mic 7:7).

Third, the presentation of what is awaited, behold I, namely, Christ, and my children, the apostles, whom the Lord has given me: thine they were: and to me you gave them (John 17:6); for a sign, that is, that they may do signs, and for a portent, a wonder, which by its magnitude portends; and this comes to be from the Lord, who dwells, by worship or by faith, in Zion, the Church: hear, O Jesus you high priest, you and your friends that dwell before you, for they are portending men (Zech 3:8).

291. Some explain this as concerning Isaiah: and my children, the prophets, according to this, below: as my servant Isaiah has walked, naked and barefoot, it shall be a sign and a portent of three years upon Egypt, and upon Ethiopia (Isa 20:3). Others explain this as the sons of Isaiah, and this is false.

292. And when they shall say to you. Here he removes the communication of diviners; and concerning this, he does three things.

First, false communication is set out: and when they, your enemies, shall say: seek of pythons, which foretell evil things for you and good things for us. The word for python in Hebrew means “mouth of the abyss.” And Jerome says that they are named after Pythian Apollo, because he invented this kind of magical art, through which the dead seem to be raised and things about the future seem to be predicted, as is read in 1 Samuel 28:8. Rabanus says that it is the name of a malign spirit; likewise, Jerome says that one is called a python who has a devil in his belly. And of diviners, because they claim for themselves an act of God in predicting future things, and especially as to the worship of false gods; who mutter, as though insane: so they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood (1 Kgs 18:28); let there be no wizard, nor charmer, nor any one that consults pythonic spirits, or fortune tellers, or that seeks the truth from the dead. For the Lord abhors all these things (Deut 18:10–12).

293. Second, the response is taught: should not the faithful people seek of their true God, for the living and the dead, that is, for the salvation of the living and the dead: is it because there was no God in Israel, that you send to Beelzebub, the god of Accaron? (2 Kgs 1:6). Or for the living and the dead, that is, in place of your gods, who were made in imitation of men, both dead and living. Or we seek a vision for the living and the dead, just as you do, namely, from your gods, who are like the dead. To the law rather, which prohibits such things, or which teaches what is to be awaited; the testimony of Scripture.

294. Third, he sets out the threatening of the disobedient: and if they speak not. And he does three things:

first, he threatens punishment;

second, impatience in punishment: and when they shall be hungry (Isa 8:21);

third, the sadness of despair: and they shall look upwards (Isa 8:21).

Therefore, he first says: and if they speak not according to this word, namely, responding to it, we shall make it so that they shall not have the morning light, that is, Christ expelling the darkness: that was the true light, which enlightens every man that comes into this world (John 1:9). And it shall pass by them, the congregation, to others, not remaining among them, below: here I am (Isa 58:9), for I the Lord your God am merciful; they shall fall into condemnation, and they shall be hungry for the word of God: behold I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of God (Amos 8:11). Or the light of consolation; and they shall fall into condemnation, above: Jerusalem is ruined, and Judah is fallen (Isa 3:8); and be hungry, for bread.

295. And when they shall be hungry. Here he threatens impatience in punishment, as to wrath of the heart: they will be angry: they shall murmur if they be not filled (Ps 58:16[59:15]); as to blasphemy of the mouth, and curse: and they blasphemed the God of heaven, because of their pains and wounds: and did not penance for their works (Rev 16:11).

296. And look upwards. Here he sets out the sadness of despair,

and first, the expectation of help: look upwards, seeking help from heaven. And they shall look to the earth, to help from earth; above: they shall look towards the land, and behold darkness of tribulation (Isa 5:30).

Second, the imminence of danger: and behold trouble, foreseen, and darkness, as to counsel of resistance, weakness, against strengthening, and distress, as to perplexity, and a mist following them, as to persecution: and his kingdom became dark (Rev 16:10).

Third, the impossibility of liberation, like a captured bird: and they cannot fly away from their distress. On the contrary is it with the just: the snare is broken, and we are delivered (Ps 123[124]:7).

Chapter 9 Lecture 1

9:1 At the first time the land of Zabulon, and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.

9:2 The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.

9:3 You have multiplied the nation, and have not increased the joy. They shall rejoice before you, as they that rejoice in the harvest, as conquerors rejoice after taking a prey, when they divide the spoils.

9:4 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 Madian.

9:5 For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.

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).

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).

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).

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).

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).

Lecture 2

9:6 For a child is born to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called wonderful, counsellor, God the mighty, the father of the world to come, the prince of peace.

9:7 His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it in judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.

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).

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.

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).

Lecture 3

9:8 The Lord sent a word into Jacob, and it has lighted upon Israel.

9:9 And all the people of Ephraim shall know, and the inhabitants of Samaria that say in the pride and haughtiness of their heart.

9:10 The bricks are fallen down, but we will build with square stones: they have cut down the sycamores, but we will change them for cedars.

9:11 And the Lord shall set up the enemies of Rasin over him, and shall bring on his enemies in a crowd.

9:12 The Syrians from the east, and the Philistines from the west: and they shall devour Israel with their whole mouth. For all this his indignation is not turned away, but his hand is stretched out still.

9:13 And the people are not returned to him who has struck them, and have not sought after the Lord of hosts.

9:14 And the Lord shall destroy out of Israel the head and the tail, him that bends down, and him that corrupts, in one day.

9:15 The aged and honorable, he is the head: and the prophet that teaches lies, he is the tail.

9:16 And they that call this people blessed, shall cause them to err: and they that are called blessed, shall be thrown down, headlong.

9:17 Therefore the Lord shall have no joy in their young: neither shall he have mercy on their orphans, and widows: for every one is a hypocrite and wicked, and every mouth has spoken folly. For all this his indignation is not turned away, but his hand is stretched out still.

9:18 For wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in the pride of smoke.

9:19 By the wrath of the Lord of hosts the land is troubled, and the people shall be as fuel for the fire: no man shall spare his brother.

9:20 And he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled: every one shall eat the flesh of his own arm: Manasses Ephraim, and Ephraim Manasses, and they together shall be against Judah.

9:21 After all these things his indignation is not turned away, but his hand is stretched out still.

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).

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. 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).

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).

The reason for adding punishment to punishment is the incorrigibility of the people, and this is what he says, and the people are not returned to him who has struck them: in vain have I struck your children, they have not received correction (Jer 2:30).

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).

Second, he explains the metaphor: the aged, that teaches lies: and her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them (Ezek 22:28).

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).

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.

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). By the wrath of the Lord, which is like fire: his indignation is poured out like (material) fire (Nah 1:6); and the people shall be as fuel for the fire, below: walk in the light of your fire (Isa 50:11); no man shall spare his brother: this is explained as to the burning itself.

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.

Chapter 10

10:1 Woe to them that make wicked laws: and when they write, write injustice:

10:2 to oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob orphans.

10:3 What will you do in the day of visitation, and of the calamity which comes from afar? To whom will you flee for help? And where will you leave your glory?

10:4 That you be not bowed down under the bond, and fall with the slain? In all these things his anger is not turned away, but his hand is stretched out still.

10:5 Woe to the Assyrian, he is the rod and the staff of my anger, and my indignation is in their hands.

10:6 I will send him to a deceitful nation, and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey, and to tread them down like the mire of the streets.

10:7 But he shall not take it so, and his heart shall not think so: but his heart shall be set to grind to pieces, and to cut off nations not a few.

10:8 For he shall say:

10:9 are not my princes as so many kings? Is not Calano as Charcamis: and Emath as Arphad? Is not Samaria as Damascus?

10:10 How my hand has found the kingdoms of the idol, so also their images of Jerusalem, and of Samaria.

10:11 Shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her images?

10:12 And it shall come to pass, that when the Lord shall have performed all his works in mount Zion, and in Jerusalem, I will visit the fruit of the proud heart of the king of Assyria, and the glory of the haughtiness of his eyes.

10:13 For he has said: by the strength of my own hand I have done it, and by my own wisdom I have understood: and I have removed the bounds of the people, and have taken the spoils of the princes, and as a mighty man has pulled down them that sat on high.

10:14 And my hand has found the strength of the people as a nest; and as eggs are gathered, that are left, so have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or whimpered.

10:15 Shall the axe boast itself against him that cuts with it? Or shall the saw exalt itself against him by whom it is drawn? As if a rod should lift itself up against him that lifts it up, and a staff exalt itself, which is but wood.

10:16 Therefore the sovereign Lord, the Lord of hosts, shall send leanness among his fat ones: and under his glory shall be kindled a burning, as it were the burning of a fire.

10:17 And the light of Israel shall be as a fire, and the Holy One thereof as a flame: and his thorns and his briers shall be set on fire, and shall be devoured in one day.

10:18 And the glory of his forest, and of his beautiful hill, shall be consumed from the soul even to the flesh, and he shall run away through fear.

10:19 And they that remain of the trees of his forest shall be so few, that they shall easily be numbered, and a child shall write them down.

10:20 And it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that strikes them: but they shall lean upon the Lord the Holy One of Israel, in truth.

10:21 The remnant shall be converted, the remnant, I say, of Jacob, to the mighty God.

10:22 For if your people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted, the end abridged shall overflow with justice.

10:23 For the Lord God of hosts shall make an end, and an abridgment in the midst of all the land.

10:24 Therefore, thus says the Lord the God of hosts: O my people that dwell in Zion, be not afraid of the Assyrian: he shall strike you with his rod, and he shall lift up his staff over you in the way of Egypt.

10:25 For yet a little and a very little while, and my indignation shall cease, and my wrath shall be upon their wickedness.

10:26 And the Lord of hosts shall raise up a scourge against him, according to the slaughter of Madian in the rock of Oreb, and his rod over the sea, and he shall lift it up in the way of Egypt.

10:27 And it shall come to pass in that day, that his burden shall be taken away from off your shoulder, and his yoke from off your neck, and the yoke shall putrefy at the presence of the oil.

10:28 He shall come into Aiath, he shall pass into Magron: at Machmas he shall lay up his carriages.

10:29 They have passed in haste, Gaba is our lodging: Rama was astonished, Gabaath of Saul fled away.

10:30 Whinny with your voice, O daughter of Gallim, attend, O Laisa, poor Anathoth.

10:31 Medemena is removed: you inhabitants of Gabim, take courage.

10:32 It is yet day enough, to remain in Nobe: he shall shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem.

10:33 Behold the sovereign Lord of hosts shall break the earthen vessel with terror, and the tall of stature shall be cut down, and the lofty shall be humbled.

10:34 And the thickets of the forest shall be cut down with iron, and Libanus with its high ones shall fall.

322. Woe to them that make wicked laws. Here he begins to threaten against foreign enemies who persecute them bodily:

and first, against those who lay waste,

second, against those who rejoice in this laying waste: in the year that king Achaz died (Isa 14:28).

The first of these is divided into two:

in the first, he threatens against the Assyrians who were taking the ten tribes captive and afflicting the two tribes;

in the second, against the Babylonians who take the two tribes captive: the burden of Babylon (ch. 13).

The first of these is divided into three:

in the first, he threatens the destruction of the enemies;

in the second, he promises the restoration of the people: and there shall come forth (ch. 11);

in the third, he places their thanksgiving: I will give thanks (ch. 12).

323. And this chapter is divided into two parts:

in the first, he threatens against the princes of the two tribes, who trusted in the help of the Assyrians, namely Achaz, under whom this vision was written, as is read in 2 Kings 16:7;

in the second, against the Assyrians themselves: woe to the Assyrian (Isa 10:4). However, some begin chapter 10 there, and then it would be easier, because this part would thus not be distinguished from the preceding chapter.

324. The first of these is divided into two:

in the first, the threat is set out;

in the second, the preparation of further punishment is shown: in all these things (Isa 10:4).

The first is divided into two:

in the first, he denounces their fault,

in the second, he threatens punishment: what will you do? (Isa 10:3).

He denounces the fault of the princes as to two things.

As to perverse lawgiving: woe to them that make wicked laws, in as far as the law is established by the decree of the prince, and when they write, in as far as it is confirmed in writing: for they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3); why do your disciples transgress (Matt 15:2).

Second, as to the intention of oppressing those who are powerless, either because of poverty: the poor, or because of low rank: humble: they crush as the dust (Amos 2:7); or because of weakness of sex: widows; or because of age: orphans. Above: they judge not for orphans (Isa 1:23).

325. What will you do? Here he threatens punishment,

and first, he takes away the remedy of escape. And this is threefold:

confidence in their own power: what will you do in the day of visitation, and of the calamity which comes from afar, as to the fortifying of their enemies or as to the prediction of the prophets: what will you do in the solemn day, in the day of the feast of the Lord? (Hos 9:5). Who can stand before the face of his indignation? (Nah 1:6).

Second, as to the friendship of the powerful: to whom will you flee for help? Behold there is no help for me in myself, and my familiar friends also are departed from me (Job 6:13).

Third, as to the glory of riches: and where will you leave your glory, as if to say: which will not profit you. What has pride profited us? Or what advantage has the boasting of riches brought us? (Wis 5:8).

326. Second, he expresses the manner of punishment,

and first, the punishment of captivity: that you be not bowed down under, above: and the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled (Isa 2:17);

second, of killing: and fall with the slain: all of them slain, fallen by the sword (Ezek 32:24).

327. In all these things. Here the preparation of further punishment is set out: this is explained as above.

328. Woe to the Assyrian. In this part, he threatens against the Assyrians themselves, and this is divided into two parts:

in the first part the threat against the enemies who oppress them is set out;

in the second, the strengthening of the oppressed people: therefore, thus says the Lord (Isa 10:24).

The first of these is divided into three:

in the first, he denounces their fault;

in the second, he threatens punishment: therefore the sovereign Lord, the Lord of hosts, shall send (Isa 10:16);

in the third, he shows the effect of the punishment: and he shall run away (Isa 10:18).

And their fault consists in transgression of precept or in abuse of authority; hence, the first part is divided into three:

in the first, their commission of authority is set out;

in the second, their abuse of authority: but he shall not take it so (Isa 10:7);

in the third, the vainglory of the abuser: and it shall come to pass, that when the Lord shall have performed (Isa 10:12).

329. Concerning the first, he does three things:

first, the office of scourging is committed to the Assyrians;

second, he designates the one who is deserving of scourges: I will send him to a deceitful nation (Isa 10:6);

third, he sets out the manner of scourging: to take away the spoils (Isa 10:6).

Concerning the first, he designates three things:

the one who scourges: woe, it nears you, the Assyrian, you who are the rod of my anger;

the power of scourging: the staff, by which I myself scourge, is in their hands, that is, their power, that is, in execution;

and the scourging: my indignation is fulfilled through them, below: the Lord has broken the staff of the wicked, the rod of the rulers, that struck the people in wrath with an incurable wound (Isa 14:5–6).

330. I will send him to a deceitful nation. Here he describes the one who is deserving of scourges, both as to the fault: a deceitful nation, because it does not keep its promise: all that the Lord has spoken, we will do (Exod 19:8); and as to the sentence, the people of my wrath, that is, whom I have already judged fit to be punished, I will send, I will inspire you to be fit to be punished: the Lord said to me: go up to this land, and destroy it (2 Kgs 18:25); to, that is, against.

331. To take away. Here he sets out the mode of scourging as to the taking away of their things: take away spoils; as to detention, lay hold; as to the oppression of men: tread them down like the mire, for their baseness: I shall bring them to naught, like the mire in the streets (Ps 17:43).

332. But he shall not take it so. Here the abuse of the power conceded to the Assyrian is set out, insofar as he exceeded the ends of the mandate;

and first, his intention is set out;

second, the motive of his intention is set out: for he shall say (Isa 10:8).

Concerning the first, he does two things:

first, he dismisses the fixed measure of the mandate, both as to the judgment of reason: but he shall not take it so, and as to the intention of the heart: his heart shall not think so, that is, he will assess the punishment;

second, he increases the punishment both as to manner: to grind to pieces, that is, utterly destroy everything, and as to number: nations not a few, but rather many, not only those to whom he was sent: you have devised confusion to your house, you have cut off many people, and your soul has sinned (Hab 2:10).

333. For he shall say. Here his motive is set out;

and first, he argues,

second, he concludes: so shall I do to Jerusalem and her images (Isa 10:11).

Concerning the first, he first argues the servitude of kings: are not my princes as so many kings? He shall triumph over kings, and princes shall be his laughingstock (Hab 1:10).

Second, the subjugation of cities: is not Calano as Charcamis, below: for of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries (Isa 37:18).

Third, the destruction of idols: how my hand has found the kingdoms of the idol: wonderingly, as if to say: how was it that their gods did not resist me: who are they among all the gods of the nations that have delivered their country out of my hand, that God may deliver Jerusalem out of my hand? (2 Kgs 18:35).

334. So shall I do to Jerusalem and her images. Here he concludes

first, from the nations to the entire people of Israel: so also their images of Jerusalem, and of Samaria;

second, from the ten tribes to the two: shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her images?

He speaks the truth concerning Samaria, because they worshipped idols, but Ezechias had removed the idols from Jerusalem (2 Kgs 18:4); also perhaps some idols secretly remained, which he found in the part of the city that Sobna the scribe handed over to him; or he calls the ark and the other things that adorned the temple images: behold the house of Judah is like all other nations (Ezek 25:8).

335. And it shall come to pass. Here he denounces his pride.

And first, his proud boasting is set out,

second, the occasion of his boasting: for he has said (Isa 10:13);

third, the rebuke of the boaster: shall the axe boast? (Isa 10:15).

Therefore he says: and it shall come to pass, that when the Lord shall have performed all his works in mount Zion, namely, the punishments by which he wishes to correct them, the proud heart, as to presumption of his doing, and the glory of the haughtiness of his eyes, as to his vainglory over his deeds, above: the lofty eyes of man are humbled (Isa 2:11).

336. For he has said. Here he sets out the occasion of his glory from the great things which he had done,

and first, as to the condition of the doer;

second, as to the greatness of the deed: and I have removed;

third, as to the ease of doing: and my hand has found (Isa 10:14).

He shows the condition of the doer as to the power of wars: by the strength of my own hand, as to the wisdom of counselors, and by my own wisdom: but for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: our mighty hand, and not the Lord, has done all these things (Deut 32:27).

337. The greatness of the deed is measured from three things:

from the multitude of kingdoms; hence he says, and I have removed the bounds of the people: he speaks like someone who acquires many fields and removes the bounds by which the separate possessions were divided;

as to the plundering of princes: and have taken the spoils of the princes;

as to the subjugation of kings: and as a mighty man has pulled down them that sat on high, namely, on the seat of the king: whom he would, he set up: and whom he would, he brought down (Dan 5:19).

338. The ease of doing is determined as to three things:

as to absolute subjection: and my hand has found the strength of the people as a nest, which is in the power of the finder, below: and it shall come to pass, that as a bird fleeing away, and as young ones flying out of the nest (Isa 16:2);

as to easy destruction: and as eggs are gathered, that are left, so have I gathered all the earth, it was so easy: but he will gather together unto him all nations, and heap together unto him all people (Hab 2:5);

as to the removal of all contradiction: and there was none that moved the wing, that is, the hand—for a bird defends itself with its wing—or opened the mouth, to contradict, or whimpered, which is how wolves or birds lament: son of man, behold I take from you the desire of your eyes with a stroke, and you shall not lament, nor weep; neither shall your tears run down (Ezek 24:16).

339. Shall the axe boast itself? Here the rebuke of the boaster is set out, because he is like an instrument, which cannot work except by the movement of the craftsman: the axe, for killing the wicked; shall the saw, for separating the good from wicked, exalt itself; a rod, for correcting; a staff, for supporting those corrected: why doth your spirit swell against God, to utter such words out of your mouth? (Job 15:13).

340. Therefore the sovereign Lord, the Lord of hosts, shall send leanness. Here he threatens punishment. And concerning this, he does three things:

first, he threatens the judgment of punishment;

second, he determines the manner of punishment: and under his glory;

third, the effect of punishment: and he shall run away through fear (Isa 10:18).

Among his fat ones, the powerful and the rich, below: and the Lord of hosts shall make unto all people in this mountain, a feast of fat things (Isa 25:6).

341. And under. Here the manner of punishment is determined, which was through burning; and three things are set out.

First, the species of punishment: his glory, that is, the multitude of his host; under, that is, under his clothes, for bodies were cremated in intact clothing, above: and your strength shall be as the ashes of tow, and your work as a spark (Isa 1:31).

Second, the one bringing the punishment, the Holy One of Israel, God, or the angel Michael, to whom that people was committed: behold Michael, one of the chief princes, came to help me (Dan 10:13); as a fire, for he will punish them through fire: all the land shall be devoured by the fire of his jealousy: for he shall make even a speedy destruction of all them that dwell in the land (Zeph 1:18).

Third, the one suffering the punishment, both as to the lowly, his thorns and his briers, which do not grow much; and the glory of his forest, of Lebanon, as to the great, whom he compares to high trees of Lebanon because of their dignity; from the soul even to the flesh, for they died both in soul and in body, above: for wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high (Isa 9:18).

342. And he shall run away through fear. Here the effect of the punishment is set out.

And first, the effect on the enemy as to their flight: and he shall run away through fear. As to their small number, and they that remain of the trees, for Sennacherib literally fled with few, namely, with ten: you shall remain few in number, who before were as the stars of heaven for multitude (Deut 28:62).

343. Second, the effect on the people: and it shall come to pass, as to three things in which they offended, namely,

in their trust in the nations: upon him that strikes them, because even those from whom they sought help sometimes afflicted them, they that shall escape, either to Ezechias or to other nations: they leaned upon you (Ezek 29:7).

344. Second, as to their worship of idols, both as to manner, for in truth, the remnant, against what is said in 1 Kings 18:21: how long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him; and as to the converted, the remnant of Jacob, who were left by the Assyrians: save, O Lord, your people, the remnant of Israel (Jer 31:7). And he confirms the promise: for if your people, O Israel, shall be as the sand of the sea: I will multiply your seed as the stars of heaven, and as the sand that is by the sea shore (Gen 22:17).

345. Third, as to the justice of their works;

and first, he sets out the promise: the end abridged, that is, the destruction made brief in the army of Sennacherib, shall overflow with justice, that is, he will make justice overflow in the people, below: let us have pity on the wicked, but he will not learn justice: in the land of the saints he has done wicked things (Isa 26:10).

Second, he places the confirmation: for the Lord God of hosts shall make an end: with a flood that passes by, he will make an utter end of the place thereof (Nah 1:8); in the midst of all the land, that is, in Jerusalem, which is in the middle of the land: this is Jerusalem, I have set her in the midst of the nations, and the lands round about her (Ezek 5:5). Romans 9:27 interprets this as concerning the remnant of those to be saved; and the abridged word, as the Septuagint reads, is the word of the Gospel: on these two commandments depends the whole law and the prophets (Matt 22:40); or the Word incarnate.

346. Therefore, thus says the Lord. Here the strengthening of the people is set out, and concerning this, he does two things.

First, he sets out the strengthening: be not afraid, below: fear not, you worm of Jacob, you that are dead of Israel (Isa 41:14).

Second, he explains their escape,

and first, in general,

second, in particular: he shall pass into Magron or he shall come into Aiath (Isa 10:28).

Concerning the first, he does three things.

First, the affliction is set out: with his rod, that is, with the affliction of siege and plunder, and his staff, breaking into pieces, in the way of Egypt, for, hearing that the king of Ethiopia had come out from his land (as it says in 2 Kings 19:9), the king of Assyria left the land, and on his return, destroyed the cities which he found coming by the way of Egypt: how is the strong staff broken, the beautiful rod? (Jer 48:17).

347. Second, the destruction of those who afflict them: for yet a little.

Concerning which is first noted hastening: yet a little in relation to eternity or in relation to the time in which they will afflict them: very shortly I will pour out my wrath upon you (Ezek 7:8);

second, the magnitude of the punishment: my indignation shall cease, as to punishment, wrath, as to vengeance;

third, the ease of punishing, my < . . . > (Judg 7:25); and over the sea, the Red Sea: and he shall lift it up (Exod 14:21–29), against you, first, in the way of Egypt, because you trusted in the Egyptians.

348. Third, the liberation that follows is set out,

and first, the liberation: his burden shall be taken away: and it shall come to pass in that day, says the Lord of hosts, that I will break his yoke from off your neck, and will burst his bands (Jer 30:8);

second, the reason for the liberation: at the presence of the oil, of divine mercy, above: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil (Isa 1:6).

349. He shall come into Aiath. Here their escape is described in particular.

And first, the oppression is set out, numbering the cities through which he passed coming from Egypt to Jerusalem: he shall come from Egypt, into Aiath, he shall pass, in haste, into Magron; at Machmas, a certain city, he shall lay up his carriages, he shall send away part of his goods so that he might come unencumbered. They have passed in haste, unimpeded by the resistance of those cities; Gaba is our lodging, the voice of the army which rested there; Rama was astonished, that is, it feared, because he was near; Gabaath of Saul, the royal city in the time of Saul. Whinny, in the manner of horses; attend, O Laisa, how you may flee, and similarly, you, poor Anathoth, for it was a little village. Medemena is removed; it fled, and similarly, the inhabitants of Gabim; the voice of Sennacherib to his army: take courage: it is yet day enough, to remain in Nobe, which is a village near Jerusalem; as if to say: there is yet enough of the day that we can pitch our tents there, for it had been foretold to him that, if he drove to that point on that day, it would be conquered. Or: you inhabitants of Gabim, take courage, for the enemy is near. He shall shake his hand, like someone threatening, below: against the Holy One of Israel. By the hand of your servants you have reproached the Lord (Isa 37:23–24).

350. Second, the destruction of the enemy: behold the sovereign.

And first, ease on the part of the one who punishes: he shall break the earthen vessel, like what was done by Gideon (Judg 7:19–20);

second, universality on the part of those who are punished: the tall, as to those strong in body, the lofty, as to princes, the thickets of forest, as to the multitude of the people, that is, the shrubs which make a forest dense, and Libanus, Sennacherib himself, who was killed by his sons, below (ch. 27).

The Gloss interprets this verse mystically: he shall break the earthen vessel, in the passion of Christ.

351. Note on the words, and the light of Israel shall be as a fire (Isa 10:17): that our God is called a fire,

first, because he is subtle; and as to this, he is called subtle as to substance, because he is called spirit: God is a spirit (John 4:24);

second, as to knowledge, because he is piercing: for the word of God is living and effectual and more piercing than any two edged sword (Heb 4:12);

third, as to appearance, because he is invisible: whence then comes wisdom? (Job 28:20); and below this: it is hid from the eyes of all living (Job 28:21), or: all men (Job 36:25).

Second, because he is full of light: but that he is full of light is evident

first, because he manifests as to the intellect: in your light we shall see light (Ps 35:10[36:9]);

second, because he delights as to the affections: what manner of joy shall be to me, who sit in darkness and see not the light of heaven? (Tob 5:12);

third, because he directs as to action, below: the Gentiles shall walk in your light, and kings in the brightness of your rising (Isa 60:3).

Third, because he is hot:

and this is so, first, because he vivifies: you perhaps will warm them in the dust? (Job 39:14); from above he has sent fire into my bones, and has chastised me (Lam 1:13);

second, because he cleanses: the vapor of the fire wastes his flesh, and he fights with the heat of the furnace (Sir 38:39);

third, because he devastates: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).

Fourth, because he is light:

and this is so, first, because of his motion, for the Lord has made all things for himself (Prov 16:4);

second, because of his position, for he dwells on high (Ps 112[113]:5);

third, because of his unmixed manner: wisdom reaches everywhere, by reason of her purity. For she is a vapor of the power of God (Wis 7:24–25).

Chapter 11 Lecture 1

11:1 And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.

352. And there shall come forth a rod out of the root. The destruction of their adversary having been set out, the restoration of the people, who had been divided into the two tribes and the ten tribes, is promised. And this is divided into two parts.

In the first part, the restorer is described,

in the second, the restoration is promised: and it shall come to pass in that day (Isa 11:11).

Now this chapter is interpreted in three ways.

For Jerome and all our saints interpret it as concerning the restoration made through Christ and concerning Christ, so that it was spoken figuratively;

some teachers interpret it as concerning Ezechias or Josias, similarly taking the passage figuratively;

the Jews interpret it as concerning their messiah, whom they await, wishing to understand all of it literally.

But this last interpretation is foolish and fabulous;

the second is tortured;

but the first is straightforwardly true, and therefore, following this first interpretation, we shall touch on the others indirectly.

The first part therefore is divided into three:

in the first, Christ the restorer is described as to his nativity;

in the second, as to his sanctity: and the spirit of the Lord shall rest upon him (Isa 11:2);

in the third, as to his dignity: in that day the root of Jesse (Isa 11:10).

353. Concerning the first, he touches on two things;

the procession of his mother from the royal line or lineage: and there shall come forth a rod, a rod to which no shrubbery adhered, out of the root of Jesse: literally, from the lineage of Jesse, who was the father of David: a star shall rise out of Jacob and a rod shall spring up from Israel (Num 24:17);

as to the procession of the son from the virgin mother, and a flower, Christ: I am the flower of the field, and the lily of the valleys (Song 2:1), shall rise up, for he that comes from heaven is above all (John 3:31); hence, below: behold the Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt shall be moved (Isa 19:1).

354. Out of the root of Jesse: I will raise up to David a just branch: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5). Where he ought to say, out of the rod, he says, out of the root, in order to exclude two heresies:

one of which said that Christ did not have true flesh;

another which said that Christ had true flesh but that it was not propagated from Adam and from his ancestors and others, but was created by God in the Blessed Virgin; or that it came from our first parents separately like a kind of light, never infected by the contagion of original sin.

This heresy is wholly excluded by this where he said to rise up from the parents of the Virgin, like a flower from a root. The Jews say that the flower and the rod refer to the Christ; and he is called a rod because of his power and his scourging of the wicked, and a flower because of his honesty and consolation of the good. Jerome says that it is from this verse that what is said in Matthew 2:23 is taken: he shall be called a Nazarene, which means flowery. Those who explain this chapter as concerning Josias and Ezechias explain this similarly, and they say that Josias and Ezechias are said to descend from Jesse and not from their nearer ancestors because to David was made the promise of the confirmation of the kingdom in his sons.

355. It is to be noted on the words, and there shall come forth a rod, that the Virgin is called a rod:

first, consoling in tribulations: but lift you up your rod, and stretch forth your hand over the sea, and divide it: that the children of Israel may go through the midst of the sea on dry ground (Exod 14:16);

second, bearing fruit: Moses found that the rod of Aaron for the house of Levi, was budded: and that the buds swelling it hid bloomed blossoms (Num 17:8);

third, satisfying: and when Moses had lifted up the rod, striking the rock twice, there came forth water in great abundance, so that the people and their cattle drank (Num 20:11);

fourth, scourging: a star shall rise out of Jacob and a rod shall spring up from Israel: and shall strike the chiefs of Moab (Num 24:17);

fifth, watching: I see a rod watching (Jer 1:11).

356. Note on the words, and a flower out of his root, that Christ is called a flower:

first, because of the purity of Mary: behold you are fair, O my love (Song 1:14); behold you are fair, my beloved (Song 1:15); and below this: I am the flower of the field, and the lily of the valleys (Song 2:1);

second, because of the ease of injury by the wind: he shall be blasted as a vine when its grapes are in the first flower (Job 15:33);

third, because of sweetness of smell: send forth flowers, as the lily, and yield a smell (Sir 39:19);

fourth, because of comeliness of beauty: and as the rainbow giving light in bright clouds, and as the flower of roses in the days of the spring (Sir 50:8);

fifth, because of certitude of fruit: as the vine I have brought forth a pleasant odor: and my flowers are the fruit of honor and riches (Sir 24:23).

Lecture 2

11:2 And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness.

11:3 And the spirit of the fear of the Lord shall fill him. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.

11:4 But he shall judge the poor with justice, and shall reprove with equity the meek of the earth: and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.

11:5 And justice shall be the girdle of his loins: and faith the girdle of his reins.

11:6 The wolf shall dwell with the lamb: and the leopard shall lie down with the kid: the calf and the lion, and the sheep shall abide together, and a little child shall lead them.

11:7 The calf and the bear shall feed: their young ones shall rest together: and the lion shall eat straw like the ox.

11:8 And the child sucking at the breast shall play on the hole of the asp: and the weaned child shall thrust his hand into the den of the basilisk.

11:9 They shall not hurt, nor shall they kill in all my holy mountain, for the earth is filled with the knowledge of the Lord, as the covering waters of the sea.

11:10 In that day the root of Jesse, who stands for a sign of the peoples, him the Gentiles shall beseech, and his sepulcher shall be glorious.

11:11 And it shall come to pass in that day, that the Lord shall set his hand the second time to possess the remnant of his people, which shall be left from the Assyrians, and from Egypt, and from Phetros, and from Ethiopia, and from Elam, and from Sennaar, and from Emath, and from the islands of the sea.

11:12 And he shall set up a sign unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Judah from the four quarters of the earth.

11:13 And the envy of Ephraim shall be taken away, and the enemies of Judah shall perish: Ephraim shall not envy Judah, and Judah shall not fight against Ephraim.

11:14 But they shall fly upon the shoulders of the Philistines by the sea, they together shall spoil the children of the east: Edom, and Moab, the precept of their hand, and the children of Ammon shall be obedient.

11:15 And the Lord shall lay waste the tongue of the sea of Egypt, and shall lift up his hand over the river in the strength of his spirit: and he shall strike it in the seven streams, so that men may pass through it in their shoes.

11:16 And there shall be a highway for the remnant of my people, which shall be left from the Assyrians: as there was for Israel in the day that he came up out of the land of Egypt.

357. And the spirit of the Lord shall rest upon him. Here he describes him as to his sanctity, as to three things:

first, as to habits of necessity;

second, as to rectitude of works: he shall not judge according to the sight of the eyes (Isa 11:3);

third, as to the effect of this rectitude: the wolf shall dwell with the lamb (Isa 11:6).

His perfection as to gratuitous habits is shown in three things.

First, as to their rest: shall rest, for grace was not increased in him: a woman shall compass a man (Jer 31:22); nor was it interrupted by fault: who did no sin, neither was guile found in his mouth (1 Pet 2:22); nor was it troubled by the battle of the flesh, for it was without the original fault: let it expect light, and not see it, nor the rising of the dawning of the day (Job 3:9); he upon whom you shall see the Spirit descending and remaining upon him, he it is that baptizes (John 1:33).

358. As to multitude in all the gifts: the spirit of wisdom. For although all the gifts of sanctifying grace are infused at the same time, nevertheless, no one else has perfect use of them all, because of which, concerning all these, it is now said: there was not found the like to him (Sir 44:20); nor again all gratuitous graces: to one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit (1 Cor 12:8–9). But Christ had all of these perfectly, for God doth not give the Spirit by measure (John 3:34).

359. As to fullness, for he was perfect in every grace, which is noted where it says, the spirit of the fear of the Lord filled him: we saw him full of grace (John 1:14). Concerning all these things: in him dwells all the fullness of the Godhead corporeally (Col 2:9).

360. To understand these things which are said here it necessary to see five things concerning these gifts:

first, how they differ from the virtues, the beatitudes, and the fruits;

second, their number;

third, their order;

fourth, how they exist in Christ;

fifth, in what manner they are attributed to the Holy Spirit.

361. Concerning the first, it is to be known that, as Gregory says, the gifts are given to assist the virtues, by which the powers of the soul are perfected for acts that are proportionate according to a human manner, as faith, which makes us to see in a glass and obscurity. Now there is a twofold defect of virtue: one accidental, from the indisposition of the one who has the habit, from which the virtue remains imperfect in the subject, and this defect is removed through the increase of the virtue; the other defect is essential on the part of the habit itself, as faith is continually imperfect according to its disposition, because it is obscure, and this defect is removed through a higher habit, which is called a gift, for as it exceeds the manner of human operation, it is given by God: as the gift of understanding, which in some manner makes things of faith to be seen clearly and distinctly. An operation, however, proceeding from a virtue perfected by a gift is called a beatitude, which is nothing other than operation according to perfect virtue, as the Philosopher says, as is said in Matthew 5:8: blessed are the clean of heart: they shall see God. But delight necessarily follows such operation, for delight is the unhindered operation of a proper habit, as the Philosopher says; and according to this, it is called a fruit; hence Ambrose on the fruits of the Spirit (Gal 5:22), says that they are called fruits in as much as they renew minds with sincere delight.

362. Concerning the second, it is to be known that the number of the gifts can be understood in three ways, because gifts are perfected either through retreat from evil, and thus is fear; or through approach to good, and thus either according to the contemplative life or according to the active life: if according to the contemplative, either according to the end of contemplation, and thus is wisdom, which concerns the highest causes; or according the means to the end, and thus is understanding, as of created spiritual substances and of what pertains to them. If according to the active life, either as to those things to which all are held, and thus the executive gift is piety, which is benevolence to those who are joined by faith or the image of God, and the directing gift is knowledge; or of those things to which not all are held, and the executive gift is fortitude, as it exposes itself to difficulties, and the directing gift is counsel.

363. From this the response to the third is now evident, because the gifts are ordered first in as far as they are perfections, and this order is considered according to the emanation of the gifts from the giver, and not in as far as they are received. Again it is evident that wisdom directs understanding, because the wise man sets things in order, and, through first things, someone is regulated in secondary things, as metaphysics regulates the other sciences, counsel regulates fortitude, knowledge regulates piety, fear regulates in all, because it directs to approach the good and in retreat from evil.

364. Concerning the fourth, it is to be known that Christ had these gifts according to their most excellent uses, according to which they are had in heaven. For he did not have servile fear as if he feared punishment or filial fear as if he feared to sin but the chaste fear which belongs to reverence: he was heard for his reverence (Heb 5:7). And it is similarly evident concerning the other gifts. However, it is said especially that the spirit of fear filled him lest, from the greatness of his gifts, he be thought to be proud, like the first angel, about whom it is said in Ezekiel 28:16: by the multitude of your wisdom or merchandise, your inner parts were filled with iniquity; or because he came to save through humility; or because he wished to be imitated in this: learn of me, because I am meek, and humble of heart (Matt 11:29).

365 Concerning the fifth, it is to be known that if these gifts are considered according to their own natures, as knowledge in as much as it is knowledge, then some of them are appropriated to the Son, which pertain to the perfection of the intellect, some to Holy Spirit, which pertain to the perfection of the affections, although all of them together are gifts of the entire Trinity. If, however, they are considered in as much as they have the nature of a gift, they are thus all attributed to the Holy Spirit, who is the first gift in whom all gifts are given. Similarly too if they are considered as to the principle of motion of such gifts, which is love: for the goodness of God, as Dionysius says, is diffusive of all things which are received in creatures from God, which are appropriated to the Holy Spirit. Others, however, refer this to the holiness of Josias and Ezechias; the Jews refer it to the antichrist.

366. He shall not judge according to the sight of the eyes. Here he shows his holiness as to rectitude of works, and especially in judging, because this is the work of a king. Hence he shows three things:

first, his shrewdness in discerning;

second, his justice in executing: but he shall judge;

third, his constancy in persevering, and justice shall be (Isa 11:5).

Therefore he says, as to the first, he shall not judge according to the sight of the outward eyes, nor according to the hearing of the outward ears, as if to those who say in Matthew 22:16, master, we know that you are a true speaker. Because he needed not that any should give testimony of man: for he knew what was in man (John 2:25). And this cannot be explained as of a mere man, as is said in 1 Samuel 16:7: man sees those things that appear, but the Lord beholds the heart. And therefore they said separately, now we know that you know all things (John 16:30). Nevertheless, others explain this in a tortured way as concerning the just kings, for they did not judge things that appear at first glance according to flatteries, but diligently sought the truth of the case.

367. But he shall judge. Here his justice in executing is shown.

And first, as to the good, in distributing their rights: he shall judge, in the day of judgment and even now: the Father has given all judgment to the Son (John 5:22); the Poor, about whom it says in Matthew 5:3: blessed are the poor in spirit: for theirs is the kingdom of heaven.

Second, as to the wicked, and first, as to the members: he shall strike the earth, that is, the earthly, with the rod of his mouth: go, you cursed, into everlasting fire (Matt 25:41); woe to you, scribes and Pharisees (Matt 23:13); as to the head: with the breath of his lips, that is, his indignation expressed with words; he shall slay the wicked, that is, the antichrist: the man of sin will be revealed, the son of perdition, who opposes and is lifted up above all that is called God or that is worshipped (2 Thess 2:3–4); or the devil: now is the judgment of the world: now shall the prince of this world be cast out (John 12:31). And all this can be explained literally of the just kings, and who slew the impious with their precepts.

368. And justice shall be. Here his constancy in persevering is set out: and justice, which he shall observe in his judgments, shall be the girdle of his loins, that is, the sword with which he shall fight, and faith, confidence from God by which he will prevail; and this can be applied to Christ and to the just kings. Or the girdle of his loins which strongly adheres to man, and girdles the whole man on all sides. Or justice, in the equity of the deed, faith, faithfulness in the mode of doing: stand, having your loins girt about (Eph 6:14); or justice, the just; faith, the faithful; and thus these words are only referred to Christ: as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel (Jer 13:11). From this Jerome argues against the Hebrews that all these things cannot be understood literally.

369. The wolf shall dwell. Here the effect of his rectitude is set out, which is in the multitude of peace, which he shows as to two things:

first, as to the meekness of the great,

second, as to the security of the lowly: and the sucking child (Isa 11:8).

The meekness of the great is shown as to three things:

first, as to dwelling: the rapacious wolf with the innocent lamb, and on the contrary, for the wolf will follow the lamb’s innocence; the crafty leopard with the simple kid; the calf, a kind of animal that is strong, and the lion, a kind of animal that is strong and fierce; the sheep, a kind of animal that is weak, together they will all be in unity, where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all and in all (Col 3:11). This is signified in Noah’s ark, where there were all animals of each kind (Gen 7:1–3).

370. Second, as to government: a little child: Peter the fisherman. Above: behold I and my children (Isa 8:18); the foolish things of the world has God chosen, that he may confound the wise and the contemptible things that he may confound the strong (1 Cor 1:27); shall lead, that is, he shall lead them to the kingdom, like a general.

371. Third, as to eating, in two ways:

as to conformity of food: the calf, who eats grass and is a clean animal, the bear, who tears meat and is not a clean animal, shall feed together, on the same food of the Word of God; their young ones, that is, their families, together, that is, in conformity, shall rest to eat, or the food of the sacraments: they ate the same spiritual food (1 Cor 10:3).

Second, as to humility of food, the lion, the king, like the ox, the rustic, straw, rough doctrine, or, literally, abstinence from food: shall the rhinoceros be willing to serve you, or will he stay at your crib? (Job 39:9).

But this seems to be more expressly preserved in religion, where men of different ages and conditions live with one mind, that is, in conformity: who makes men of one mind to dwell in a house (Ps 67:7[68:6]). Others say that this was fulfilled in the time of the good kings, when the great lived in peace with the lowly. The Jews say all these things are to happen literally in the times of the antichrist.

372. And the sucking child shall play. Here he shows the security of the young, and he sets out three things:

their confidence, where against horror he sets out joy: on the other hole of the asp, that is, on the trials which the devil or a tyrant will send, and immediately, because he has begun to be nourished by the milk of the doctrine of faith: and not only so: but we glory also in tribulation, knowing that tribulation works patience (Rom 5:3); or in converting the wicked: he that hears, let him say: come (Rev 22:17). Against flight, which is indicative of fear, he sets out the daring of invasion; the weaned child, now eating solid food, shall do more, for he shall thrust his hand into the den of the basilisk, that is, the devil, who is king over all the children of pride (Job 41:25); for he will confidently expose himself to the persecutions of tyrants, as did many martyrs: he exults boldly, he goes forward to meet armed men (Job 39:21); or this refers to preachers, who thrust the hand of preaching for the conversion of sinners; or at the breasts, of newness and delight, for the newly converted rejoice at this.

373. Second, he sets out inability to hurt them: they shall not hurt; in my holy mountain, that is, the Church, except the willing: behold, I have given you power (Luke 10:19); and these signs shall follow them that believe: they shall speak with new tongues. They shall take up serpents: and if they shall drink any deadly thing, it shall not hurt them (Mark 16:17–18).

374. Third, he sets out the cause of both: for the earth is filled with the knowledge of the Lord: their sound has gone forth into all the earth (Ps 18:5[19:4]); I, wisdom, have poured out rivers (Sir 24:40).

The Jews explain all of this literally. Others say that it signifies that, in the times of the good kings, all the young boldly committed themselves to those who were previously plunderers and cruel men.

375. In that day. Here he places the dignity of the restorer. For a sign, the sign of the cross; those who take up this sign will be saved: I, if I be lifted up from the earth, will draw all things to myself (John 12:32); below: behold I will lift up my hand to the Gentiles, and will set up my sign to the people; him the Gentiles shall beseech (Isa 49:22). All kings of the earth shall adore him: all nations shall serve him (Ps 71[72]:11). His sepulcher shall be glorious: it shall be venerated by all; hence it is signified by the sepulcher which he built in Modin for an everlasting monument, that it might be seen by all passing by (1 Macc 13:25–30). Others explain this as concerning Josias, for he was buried in the sepulchers of the kings.

376. And it shall come to pass in that day. In this part he promises the restoration of the people as to three things:

first, as to their liberation;

second, as to the condition of the liberated, where it says, and the envy of Ephraim shall be taken away (Isa 11:13);

third, as to the preparation of their liberation, where it says, and the Lord shall lay waste (Isa 11:15).

Concerning the first, he does two things:

first, he promises their liberation;

second, he describes the manner of their liberation: and the Lord shall set up a sign (Isa 11:12).

Some explain this as concerning the liberation from captivity in Babylon, when the Lord took possession of them, snatching them out of slavery in Babylon; and it is called second in relation to the first liberation, by which he led them out of slavery in Egypt: for when Nabuchodonosor was ravaging them, different nations led them into captivity and slavery, and, many of them having been killed, those remaining were congregated by the command of king Cyrus, as we read in Ezra 1. But this is better explained as concerning the liberation accomplished by Christ: for thus it agrees with what precedes it.

377. In that day, namely, when he shall stand as a sign of the peoples, the Lord shall set his hand the second time, through the apostles, for he himself preached the first time; the remnant, for a remnant shall be saved: in which is noted the holiness of the Jewish converts, and the multitude of the gentiles, about which, it says in Micah 7:1: I am become as one that gleans in autumn the grapes of the vintage. Phetros is a region which has its name from one of the sons of Abraham; Elam, a city of Persia; Emath, Antioch; Sennar, a place in Chaldea (Jer 30). Or, the second time, in the second coming, when the hearts of children will be turned to their fathers by the preaching of Elias (Mal 4:6). Blindness in part has happened in Israel (Rom 11:25).

378. And he shall set up. Here he places the manner of liberation, as to the first explanation: a sign, that is, the edict of king Cyrus; the fugitives of Israel, literally, those who went to Ezechias in Jerusalem, and joined themselves to the two tribes, and were captured with them and liberated with them. Or the sign of the Cross, as to the second explanation; he shall assemble the fugitives: to you it behooved us first to speak the word of God: but because you reject it . . . behold we turn to the Gentiles (Acts 13:46). Or the sign of some miracle by which they will be converted to the preaching of Elias, below: behold I will lift up my hand to the Gentiles, and will set up my sign to the people (Isa 49:22); you shall proclaim (Ezek 34).

379. And the envy of Ephraim shall be taken away. Here the condition of the liberated is shown,

and first, as to concord, in contrast to the hatred which had existed between Ephraim and Judah: and the envy of Ephraim shall be taken away, that is, their hatred; this was fulfilled in the return from captivity, according to the first explanation; or as to the unity of faith, according to the second; or it will be fulfilled in the future, as to the third explanation. Of this concord: the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers (Jer 3:18).

380. Second, as to power in the subjugation of enemies, either that which occurred literally in the time of the Maccabees, as to the first explanation; or through the preaching of the apostles, as to the second; or as to the prosperity which the Lord will also give them in the future. They shall fly, as if to say, they shall fall quickly, upon the shoulders of the Philistines, to scourge them, by the sea, because they are near the sea, and this as to the first and third explanation; together, with those already conquered, they shall spoil the children of the east, the Assyrians: this is not said to have happened in the time of the Maccabees; or they shall spoil by the sea, because the Philistines abounded in ships. Edom, and Moab, who at first were enemies, shall fulfill the precept of their hand, not expecting the other to act according to the command: in which is noted their great exaltation; and the children of Ammon: all these were great adversaries, below: behold these shall come from afar (Isa 49:12). Or, they shall fly, because of their desire to preach, by the sea, for the apostles reached many nations by ship through the sea. Or by the nations which he names he understands all nations, below: who are these, that fly as clouds? (Isa 60:8); the precept of their hand, for they taught by word and example.

381. And the Lord shall lay waste. Here the preparation of their liberation is set out. And concerning this two things are set out:

first, the preparation,

second, the attainment of the benefit: and there shall be a highway (Isa 11:16).

And the preparation is promised according to the likeness of the twofold benefit which was shown to their fathers who came out of Egypt:

first, in the parting of the sea, which we read about in Exodus 14, and as to this, he says, the tongue of the sea; and it is called the tongue of the sea because, as the Master says in the Histories, when the sons of Israel came out of Egypt, the sea was not parted from one shore, but like a tongue of land which surrounded a mountain. The tongue of the sea, that is, the middle of the sea, in the manner of Hebrew speech, which calls anything that is in the middle the tongue, because the tongue is in the middle of the mouth. This indeed never happened literally; but it signifies the removal of all impediments that detained them, as to the first explanation; or the tongue of the sea refers to Egypt, whose shore the sea licks. But as to the second explanation, the Lord shall lay waste the tongue of the sea of Egypt, that is, the tongue by which they praised idols.

382. The second benefit was in the parting of the Jordan, which we read about in Joshua 4; and as to this, he says: he shall lift up his hand, that is, his power, over the river, as to the first explanation; and this is metaphorical speech, so that by the division of the sea and the river the removal of all impediments is understood; as to the second explanation, it literally signifies a river: the Nile, which was divided into seven streams by Alexander, who was the preparation for the Romans; and it was broadened so much that, with the water passing through streams and channels, it could be forded in shoes by the apostles, about whom Ephesians 6:15 says, your feet shod with the preparation of the gospel of peace. Or by the river is signified the kingdom of Egypt, which was divided by the Romans into many senates. In the strength of his spirit, the army of Alexander, or of the Romans; or the spirit, that is, the wind, like what is said in Exodus 14:21: by a strong and burning wind blowing all the night.

383. And there shall be a highway. Here the benefit is set out, and it is already evident from what has been said; as there was: renew your signs, and work new miracles. Glorify your hand, and your right arm. Raise up indignation, and pour out wrath (Sir 36:6–8).

Chapter 12

12:1 And you shall say in that day: I will confess to you, O Lord, for you were angry with me: your wrath is turned away, and you have comforted me.

12:2 Behold, God is my savior, I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and he is become my salvation.

12:3 You shall draw waters with joy out of the savior’s fountains:

12:4 And you shall say in that day: confess the Lord, and call upon his name: make his works known among the people: remember that his name is high.

12:5 Sing to the Lord, for he has done great things: show this forth in all the earth.

12:6 Rejoice, and praise, O you habitation of Zion: for great is he that is in the midst of you, the Holy One of Israel.

384. I will confess. Here the thanksgiving for the benefit they received is set out, which indeed the prophet already saw by the prophetic spirit and promised to the people. Hence he does three things:

first, he sings a song,

second, he promises the benefit to the people: you shall draw waters (Isa 12:3),

third, he foretells that the people shall sing: and you shall say (Isa 12:4).

385. Now, they were then oppressed by three evils, namely, by divine wrath for past faults, by fear of enemies for future punishments, by sorrow of heart for present evils.

Against the first, he recalls the mercy of God. And therefore he says, I will confess to you, I myself, O Lord, from now on, that is, I will praise you, for the people do not yet see the benefit for which he gives thanks, for what follows: for, at first justly, you were angry with me, for my sins, and your wrath is turned, into mercy, and you have comforted me, as to the effect of mercy, using the past tense for the future; and this concerns the return of the people from Babylon, and most of all, the consolation wrought through Christ: as I purposed to afflict you, when your fathers had provoked me to wrath, says the Lord, and I had no mercy: so turning again I have thought in these days to do good to the house of Judah, and Jerusalem (Zech 8:14–15).

386. Against the second evil, he confesses confidence in God: behold, God is my savior, freeing the people from the slavery of Babylon, or more truly, who will save his people: for he shall save his people from their sins (Matt 1:21); fear you not, my servant Jacob, says the Lord, neither be dismayed, O Israel: for behold, I will save you from a country afar off (Jer 30:10).

Against the third evil, the power of divine strength: my strength, by which I subsist, and my praise, which I praise, having abandoned idols: I will love you, O Lord, my strength (Ps 17:2[18:1]).

387. You shall draw. Here he promises the benefit: waters, of comfort, cooling them against the heat of tribulation.

388. And you shall say. Here he foretells that the people shall also sing, after the benefit has been received, and it contains the mutual exhortation of the people to divine praise. Exhortation to three things is set out:

to the confession of divine praise,

to thanksgiving: sing to the Lord (Isa 12:5),

to shared rejoicing: rejoice (Isa 12:6).

Concerning the first, four things are set out:

for we either confess the Lord through faith: confess the Lord: with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Rom 10:10);

or we call upon him through prayer: and call upon, below: seek the Lord, while he may be found: call upon him, while he is near (Isa 55:6);

or he is announced through preaching: make his works known, for he works many things to save them: hear the word of the Lord, O you nations, and declare it in the islands that are afar off (Jer 31:10);

or he is remembered through continual meditation, remember: remember his marvelous works (Ps 104[105]:5).

389. Sing to the Lord. Here he exhorts them to thanksgiving;

and first, that they give thanks to God: sing to the Lord, for he has done great things, in freeing us: sing to the Lord a new canticle: because he has done wonderful things (Ps 97[98]:1);

second, that it be announced to the world: show this forth in all the earth: bless the God of heaven, give glory to him in the sight of all that live (Tob 12:6).

390. Rejoice. Here the exhortation to exultation is set out;

and first, that there be joy in their hearts: rejoice;

second, that there be songs of joy in their mouths, praise;

third, the reason for both is set out, for great is he, below: it shall rejoice with joy and praise (Isa 35:2).

391. It is to be noted on the words, you shall draw waters (Isa 12:3), that there is

first, the water of doctrine, below: all you that thirst, come to the waters (Isa 55:1);

second, of grace: he that believes in me, out of his belly shall flow rivers of living water (John 7:38);

third, of baptismal purity: unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5).

392. Likewise, note that water is drawn from the fountain,

first, of divine wisdom: the word of God on high is the fountain of wisdom (Sir 1:5);

second, of eternal life: they have forsaken me, the fountain of living water (Jer 2:13);

third, from the body of Christ: in that day there shall be a fountain open to the house of David (Zech 13:1).

393. Note on the words, his works (Isa 12:4), that Christ found out

first, a brief word of salvation: he found out all the way of knowledge, and gave it to Jacob his servant, and to Israel his beloved (Bar 3:37);

second, a new mode of salvation: I have found wherein I may be merciful to him (Job 33:24);

third, a people to be saved: rejoice with me, because I have found the groat which I had lost (Luke 15:9).

394. Note on the words, in the midst of you, the Holy One of Israel (Isa 12:6), that Christ is in our midst:

first, as a light to illuminate: he shone in his days as the morning star in the midst of a cloud (Sir 50:6);

second, as a mediator to reconcile: Jesus stood in the midst of the disciples and said to them: peace be to you (Luke 24:36);

third, as a servant to distribute: but I am in the midst of you, as he that serves (Luke 22:27).

Chapter 13

13:1 The burden of Babylon which Isaiah the son of Amos saw.

13:2 Upon the dark mountain lift up a sign, exalt the voice, lift up the hand, and let the rulers go into the gates.

13:3 I have commanded my sanctified ones, and have called my strong ones in my wrath, them that rejoice in my glory.

13:4 The voice of a multitude in the mountains, as it were of many people, the voice of the sound of kings, of nations gathered together: the Lord of hosts has given charge to the troops of war.

13:5 To them that come from a country afar off, from the end of heaven: the Lord and the instruments of his wrath, to destroy the whole land.

13:6 Howl, for the day of the Lord is near: it shall come as a destruction from the Lord.

13:7 Therefore shall all hands be faint, and every heart of man shall melt,

13:8 and shall be broken. Gripings and pains, shall take hold of them, they shall be in pain as a woman in labor. Every one shall be amazed at his neighbor, their countenances shall be as faces burnt.

13:9 Behold, the day of the Lord shall come, a cruel day, and full of indignation, and of wrath, and fury, to lay the land desolate, and to destroy the sinners thereof out of it.

13:10 For the stars of heaven, and their brightness shall not display their light: the sun shall be darkened in his rising, and the moon shall not shine with her light.

13:11 And I will visit the evils of the world, and against the wicked for their iniquity: and I will make the pride of infidels to cease, and will bring down the arrogancy of the mighty.

13:12 A man shall be more precious than gold, yea a man than the finest of gold.

13:13 For this I will trouble the heaven: and the earth shall be moved out of her place, for the indignation of the Lord of hosts, and for the day of his fierce wrath.

13:14 And they shall be as a doe fleeing away, and as a sheep: and there shall be none to gather them together: every man shall turn to his own people, and every one shall flee to his own land.

13:15 Every one that shall be found, shall be slain: and every one that shall come to their aid, shall fall by the sword.

13:16 Their infants shall be dashed in pieces before their eyes: their houses shall be pillaged, and their wives shall be ravished.

13:17 Behold I will stir up the Medes against them, who shall not seek silver, nor desire gold:

13:18 but with their arrows they shall kill the children, and shall have no pity upon the sucklings of the womb, and their eye shall not spare their sons.

13:19 And that Babylon, glorious among kingdoms, the famous pride of the Chaldeans, shall be even as the Lord overturned Sodom and Gomorrah.

13:20 It shall no more be inhabited for ever, and it shall not be founded unto generation and generation: neither shall the Arabian pitch his tents there, nor shall shepherds rest there.

13:21 But wild beasts shall rest there, and their houses shall be filled with dragons, and ostriches shall dwell there, and the hairy ones shall dance there:

13:22 And owls shall answer one another there, in the houses thereof, and sirens in the temples of pleasure.

395. The burden of Babylon. Here he threatens against the Babylonians, who had captured the two tribes. And this is divided into two parts:

in the first, he threatens the destruction of the enemy,

in the second, he promises, from this, the comfort of the Jews: her time is near at hand (ch. 14).

The first of these is divided into two.

First, the title of the threat is set out, and the rebuke: the burden, that is, oppressing misery: if this people, or the prophet, or the priest shall ask you, saying: what is the burden of the Lord? You shall say to them: you are the burden (Jer 23:33).

Second, the threat itself is set out: upon the dark mountain (Isa 13:2).

And this is divided into three parts:

in the first, he sets out the calling together of a ravaging army, namely, the Medes and Persians under Cyrus and Darius, who captured Babylon, as it says in Daniel 5:30–31;

in the second, he shows the affliction of the punishment: howl (Isa 13:6);

in the third, the subsequent desolation of Babylon: and they shall be (Isa 13:14).

Concerning the first, he sets out three things.

First, he calls together the army;

second, he describes the coming of those who are called, where it says, the noise of a multitude (Isa 13:4);

third, the command to those who come is decreed: the Lord of hosts (Isa 13:4).

396. Concerning the first of these, he does two things.

First, he sets out the calling together; and he calls them together to attack and besiege: lift up a sign, that is, a banner, upon the mountain, of Babylon, dark, because of the smoke from the fire, when it had been burned. Or, upon the mountain, next to the city, dark, hidden by the clouds or its appearance made dark because of its height. He calls them to cry out: exalt the voice, that the enemy should assemble. To join in battle: lift up the hand, to fight. To capture: and let the rulers go into the gates: upon the walls of Babylon set up the standard (Jer 51:12).

Second, he sets out the condition of those who are called as to their suitableness on account of charge of office: my sanctified ones, as if to say: those whom I have sanctified to carry out this office; and as to power: strong; and as to cheerfulness: them that rejoice: the Lord has sanctified those he has called (Zeph 1:7).

397. The voice of a multitude. Here he describes the coming of those who are called,

and first, as to the lowly: the voice of a multitude;

second, as to the great, the voice of the sound of kings: their voice shall roar like the sea (Jer 50:42); below: the tumult of crowds shall come (Isa 17:12).

398. The Lord of hosts. Here he decrees the command.

And first, he sets out the divine command: the Lord has given charge;

second, divine help to fulfill the command: from the end of heaven, as though to help; and the instruments of his wrath, that is, all kinds of arms.

399. Howl. Here he describes the affliction of the punishment. And concerning this he sets out three things:

first, the fear of those to be punished;

second, the affliction: behold, the day (Isa 13:9);

third, the ferocity of the punishers, behold I will stir up (Isa 13:17).

And their fear is expressed, first, as to the groaning of the mouth: howl: howl, woe, woe to the day: for the day is near, yea the day of the Lord is near: a cloudy day, it shall be the time of groaning (Ezek 30:2–3).

Second, as to the abatement of work: therefore shall all hands be faint: the king of Babylon has heard the report of them, and his hands are grown feeble (Jer 50:43).

Third, as to the disturbance of the heart, which is disturbed in three ways.

According to its inner state, either as to cheerfulness: and every heart of man shall melt; or as to magnanimity: and shall be broken, as though divided into little pieces; or as to security, by the distress of fear: gripings: there were pains as of a woman in labor (Ps 47:7[48:8]).

Second, it is troubled as to lack of help: every one shall be amazed at his neighbor, as though, because of their amazement, they cannot bring help.

As to the outward sign: their countenances shall be as faces burnt, because of the pallor of fear; or literally, because they were killed with such a death: their face is now made blacker than coals (Lam 4:8); the faces of them all are as the blackness of a kettle (Nah 2:10).

400. Behold, the day. Here he describes the punishment of the afflicted. And concerning this, he sets out three things:

first, the magnitude of the punishment: full of indignation, as to the removal of mercy; and of wrath, as to the delight of punishment; according to the Philosopher: the angry are saddened, but rejoice in punishing; and fury, as to impetuous vengeance, for fury is wrath inflamed as Gregory says, below: his wrath burns, and is heavy to bear (Isa 30:27). It is also expressed in the removal of comfort: for the stars of heaven, and their brightness shall not display their light, either literally as how they are reckoned, for all things seem dark to the afflicted; or the stars, the princes; the sun in his rising, the king; the moon, the queen: the sun became black as sackcloth of hair (Rev 6:12).

401. Second, he sets out equity, ordaining the punishment for the fault which they committed against themselves: I will visit, I will avenge, the evils of the world, that is, of Babylon, for it was in that monarchy, or because of the multitude of those assembling from all over; and, as to the fault which they also committed against their subjects, through the oppression of the wicked: and against the wicked; or the voiding of covenants: infidels; through the vexation of the better: arrogancy, by which they presumed to subjugate everyone, above: because the day of the Lord of hosts shall be upon every one that is proud (Isa 2:12).

402. Third, he sets out the moderation of the punishment. And he sets out four things:

first, the small number of defenders: more precious, that is, more rare: the word of God was precious (1 Sam 3:1), and a man, who can defend by power, yea a man, who can defend by counsel, the finest of gold, that is, red gold, which is the best, above: they that remain of the trees of his forest shall be so few, that they shall easily be numbered (Isa 10:19).

403. Second, the commotion of the elements: for this I will trouble the heaven: and the earth shall be moved, as to the literal sense, there could have been a storm in the air and an earthquake in the earth; or this is hyperbole for the magnitude of their evils: I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them (Jer 4:23).

404. Third, as to the dispersion of those who flee, citizens and warriors as much as captives, a doe, a swift animal: deliver yourself as a doe from the hand (Prov 6:5); my flocks were scattered upon the face of the earth (Ezek 34:6).

405. Fourth, as to the oppression of those who remain, which occurred in three things:

in the killing of men: every one that shall be found, as to citizens, every one that shall come to their aid, as to foreigners, infants, as to children: with you I will break in pieces the old man and the child (Jer 51:22);

second, in the pillaging of goods: their houses shall be pillaged: our inheritance is turned to aliens: our houses to strangers (Lam 5:2);

third, as to the violation of women: their wives shall be ravished: they humiliated the women in Zion (Lam 5:11).

406. Behold I will stir up the Medes against them. Here he describes the ferocity of the enemy, which is not appeased by tribute: who shall not seek silver; or softened by mercy: but with their arrows they shall kill the children, neither on powerless men: the sucklings, nor on little children: their sons: behold, I will bring upon her, and she shall be utterly destroyed (Jer 51:64).

407. And that Babylon. Here he describes Babylon’s subsequent desolation.

And first, the destruction of the city: turned, that is, overturned, as Sodom, about which Revelation 18:10 says: alas! Alas! That great city, Babylon, that mighty city: for in one hour is your judgment come.

Second, as to its perpetual solitude: it shall no more be inhabited: him that bends his bow shall not live there, and him that is armed with a coat of mail shall not go up (Jer 51:3).

Third, as to the horror of its solitude, which is shown by the flight of shepherds: neither shall the Arabian pitch his tents there, who do not have fixed houses, but wander through the desert, nor shall shepherds of sheep; as to the inhabitation of beasts and the dead: but wild beasts shall rest there, who love solitude. Dragons, who, according to some, are large winged serpents, according to others, are large fish with wet scales, and according to others, are cubit long serpents that eat other serpents and, because of this, poison with the breath of their mouths. Ostriches, animals which have wings but do not fly, indeed, they walk on their feet: the wing of the ostrich is like the wings of the heron (Job 39:13). The hairy ones, that is, hairy animals, like foxes, wolves, and suchlike; or wild men, hairy and shaggy, who are said by some to not be true men, but to have the shape of a man, or of a demon assuming a body in such a shape: frequenting such deserted dwellings, they go about through the night and disturb men in various ways. Owls, birds the size of a raven, spattered with spots, so called because they have a voice like the howling of wolves. Sirens, according to some, crested and winged serpents, or fish of the sea that have the likeness of a woman, or birds that sing sweetly; in the temples of pleasure, that is, places where they would luxuriate, below: and it shall be the habitation of dragons, and the pasture of ostriches, and demons and monsters and the hairy ones shall meet (Isa 34:13–14).

408. Note on the words, upon the dark mountain (Isa 13:2), that darkness is manifold:

first, that of ignorance: how has the Lord covered with obscurity the daughter of Zion in his wrath (Lam 2:1);

second, of guilt: darkness was under his feet (Ps 17:10[18:9]);

third, of present punishment: how is the gold become dim, the finest color is changed (Lam 4:1);

fourth, of future misery: bind his hands and feet, and cast him into the exterior darkness (Matt 22:13), and Luke 16:26: between us and you, there is fixed a great chaos: so that they who would pass from hence to you cannot.

Chapter 14

14:1 Her time is near at hand, and her days shall not be prolonged. For the Lord will have mercy on Jacob, and will yet choose out of Israel, and will make them rest upon their own ground: and the stranger shall be joined with them, and shall adhere to the house of Jacob.

14:2 And the people shall take them, and bring them into their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall make them captives that had taken them, and shall subdue their oppressors.

14:3 And it shall come to pass in that day, that when God shall give you rest from your labor, and from your vexation, and from the hard bondage, wherewith you didst serve before,

14:4 you shall take up this parable against the king of Babylon, and shall say: how is the exactor come to nothing, the tribute has ceased?

14:5 The Lord has broken the staff of the wicked, the rod of the rulers,

14:6 that struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.

14:7 The whole earth is quiet and still, it is glad and has rejoiced.

14:8 The fir trees also have rejoiced over you, and the cedars of Libanus, saying: since you have slept, there has none come up to cut us down.

14:9 Hell below was in an uproar to meet you at your coming, it will stir up the giants for you. All the princes of the earth are risen up from their thrones, all the princes of nations.

14:10 All shall answer, and say to you: you also are wounded as well as we, you are become like unto us.

14:11 Your pride is brought down to hell, your carcass is fallen down: under you shall the moth be strewed, and worms shall be your covering.

14:12 How are you fallen from heaven, O Lucifer, who didst rise in the morning? How are you fallen to the earth, that didst wound the nations?

14:13 And you said in your heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.

14:14 I will ascend above the height of the clouds, I will be like the Most High.

14:15 But yet you shall be brought down to hell, into the depth of the pit.

14:16 They that shall see you, shall bend to you, and behold you. Is this the man that troubled the earth, that shook kingdoms,

14:17 That made the world a wilderness, and destroyed the cities thereof, that opened not the prison to his prisoners?

14:18 All the kings of the nations have all of them slept in glory, every one in his own house.

14:19 But you are cast out of your grave, as an unprofitable branch defiled, and wrapped up among them that were slain by the sword, and are gone down to the bottom of the pit, as a rotten carcass.

14:20 You shall not keep company with them, even in burial: for you have destroyed your land, you have slain your people: the seed of the wicked shall not be named for ever.

14:21 Prepare his children for slaughter in the iniquity of their fathers: they shall not rise up, nor inherit the land, nor fill the face of the world with cities.

14:22 And I will rise up against them, says the Lord of hosts: and I will destroy the name of Babylon, and the remains, and the bud, and the offspring, says the Lord.

14:23 And I will make it a possession for the hedgehog and pools of waters, and I will sweep it and wear it out with a besom, says the Lord of hosts.

14:24 The Lord of hosts has sworn, saying: surely as I have thought, so shall it be: and as I have purposed,

14:25 So shall it fall out: that I will destroy the Assyrian in my land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.

14:26 This is the counsel, that I have purposed upon all the earth, and this is the hand that is stretched out upon all nations.

14:27 For the Lord of hosts has decreed, and who can disannul it? And his hand is stretched out: and who shall turn it away?

14:28 In the year that king Achaz died, was this burden:

14:29 Rejoice not you, whole Philistia, that the rod of him that struck you is broken in pieces: for out of the root of the serpent shall come forth a basilisk, and his seed shall swallow the bird.

14:30 And the firstborn of the poor shall be fed, and the poor shall rest with confidence: and I will make your root perish with famine, and I will kill your remnant.

14:31 Howl, O gate; cry, O city: all Philistia is thrown down: for a smoke shall come from the north, and there is none that shall escape his troop.

14:32 And what shall be answered to the messengers of the nations? That the Lord has founded Zion, and the poor of his people shall hope in him.

409. Her time is near at hand. In this part, he promises liberation to the Jews through the destruction of Babylon, which he threatened above. And this is divided into three parts:

in the first, he promises liberation;

in the second, he foretells the insults of the liberated against their oppressor: and it shall come to pass in that day (Isa 14:3);

in the third, he sets out the confirmation of the insult: the seed of the wicked shall not be named (Isa 14:20).

410. Concerning the first, he sets out three things:

the shortness of time: near at hand is the day of the Lord, to whom all things are present, or after our subjugation, her days, of subjugation: the day of destruction is at hand, and the time makes haste to come (Deut 32:35).

Second, he sets out the manner and order of liberation,

and first, as to the relief of their misery: for the Lord will have mercy: he will turn again, and have mercy on us (Mic 7:19);

as to the recovery of divine favor: and will yet choose, namely, some of them: the Lord your God has chosen you (Deut 7:6);

as to the restoration of their homeland: and will make them rest: I will bring them to their own land: and I will feed them in the mountains of Israel (Ezek 34:13).

Third, he describes the dignity of the liberated,

as to the adhering of strangers to them: the stranger shall be joined: draw nigh to God: and he will draw nigh to you (Jas 4:8);

as to honorable retention: the people, among whom they were taken captive, shall take them, namely, the Jews, as though to carry them in their arms, below: and they shall bring your sons in their arms, and carry your daughters upon their shoulders (Isa 49:22);

or otherwise, as to the leading away of those who adhered to them, the people, namely, the Jews, shall take, that is, retain, them, leading those who adhered to them with themselves; as to the subjugation of the enemy or of those who adhered to them: and the house of Israel shall possess them, as they once possessed Israel: I will return your recompense upon your own heads (Joel 3:7).

411. And it shall come to pass. Here the insult of the liberated people against their captor, who has now been destroyed, is set out.

And first, the title or the inscription is set out, containing three things:

the time, when God shall give you rest from your labor, by which you have labored in waging war;

and from your vexation, of captivity, by which you were kept in prison;

and from bondage, by which you were oppressed in the land of your captivity.

You shall take up this parable, that is, a sermon of similitudes, which says one thing and signifies another: for the things spoken of in the parable signify the condition of Nabuchodonosor, as to his power, his fault and his punishment, because of which these things could have happened, even if they did not happen: against the king of Babylon; in that day a parable shall be taken up upon you, and a song shall be sung with melody (Mic 2:4); shall not all these take up a parable against him? (Hab 2:6).

412. Second, the insult itself is set out: how,

and first, of the living;

second, of the dead: hell below (Isa 14:9).

The insult of the living contains three things:

his destruction with the fault which he committed in exacting tributes: how is the exactor come to nothing; in inflicting punishments on men: the Lord has broken the staff of the wicked, the rod of the rulers, that struck the people in wrath, as though in reply to a preceding question; in attacking kingdoms: that brought nations under: how is the hammer of the whole earth broken, and destroyed (Jer 50:32).

Second, it contains the ensuing peace: the whole earth is quiet, ceasing from that tumult, and still, ceasing from weeping, it is glad, in your destruction, and has rejoiced, in its liberation: the just shall rejoice when he shall see the revenge (Ps 57:11[58:10]).

Third, it contains the eagerness of the princes: the fir trees also, which signify those elevated in dignity; similar to this is what is found in Ezekiel 31:8: the cedars in the paradise of God were not higher than he. You have slept, with the sleep of the dead; cut us down, that is, kill us.

413. Hell below. Here the insult of the dead against Nabuchodonosor is set out,

and first, that of the princes and the powerful,

second, of the others: they that shall see you (Isa 14:16).

Concerning the first, he does two things.

First, he sets out the meeting with the lower regions, as to the ministers of punishments or officials: hell, that is, the devil, who is set over hell, below, for hell is below, was in an uproar, that is, turned to tumult, as if this could happen, below (ch. 30). Likewise as to other powers rushing in: it will stir up the giants for you, as though to rise to you with them; giants, as to the strong in body, below: let not the dead live, let not the giants rise again (Isa 26:14).

All the princes of the earth, as to kings, to whom it belongs to sit in thrones; the princes of the nations, as other power; but they are risen up.

All, namely, all the giants of hell, shall answer, as if you had summoned them, or as though crying.

414. Second, he sets out their reproach. And they reproach him with three things:

namely, the punishment which he found, as to his death: you also are wounded, in death, by the force of divine power: you have humbled the proud one, as one that is wounded (Ps 88:11[89:10]). Then as to the humiliation of the dead man, both in soul, your pride is brought down to hell, and in body, your carcass of death is fallen down; then also as to the affliction of the dead man in hell: under you shall the moth be strewed; worms, in which all the punishments of hell are designated: he will give fire, and worms into their flesh, that they may burn, and may feel for ever (Jdt 16:21).

415. Second, they reproach him with the glory he has lost. Both as to the dignity of the king: O Lucifer, beautiful among all other kings, in the morning, monarch before all others; and as to the power of war: how are you fallen to the earth: you, therefore, are the head of gold. And after you shall rise up another kingdom, inferior to you (Dan 2:38–39).

416. Third, they reproach him with the pride of heart which he had, as to three things:

as to his proud thought;

second, as to his perverse intention: I will be like the most high (Isa 14:14);

third, as to the frustration of his proposal: but yet you shall be brought down to hell (Isa 14:15).

Now his thought was proud because he thought to usurp what belongs to God, according to the error of the gentiles, who believed that men are turned into gods, and that stars come to be from princes, as it says in 2 Maccabees 11:23: our father being translated amongst the gods; he also thought to usurp the divine place: I will ascend into heaven, above the stars of God, as if to say: for as I am above other the princes on earth, so will I be above other the stars in heaven; and divine worship: I will sit, as though receiving sacrifice, in the mountain of the covenant, that is, in the temple of God, which was on mount Zion, and in which was the testament of the law, in sides of the north, that is, in Jerusalem, which was on the north part of the mountain. And divine action: above the height of the clouds; as if to say: that I might send thunder and lightning. Or the clouds signify the prophets; heaven, the kingdom of the Jews; the stars, the Jews shining in the knowledge of God.

417. I will be like the most high: here, his perverse intention: will you yet say before them that slay you: I am God? (Ezek 28:9).

418. But yet: here, the frustration of his intention; into the depth of the pit, that is, into the harshest punishments: they spend their days in wealth, and in a moment they go down to hell (Job 21:31).

419. They that shall see you. Here the insult of the other, common persons, is set out.

And first, he describes their meeting: all others that shall see you, being punished, shall bend to you, as if to say: you will be so far below these others that it will be necessary for them to bend down for them to see you: the mighty shall be mightily tormented (Wis 6:7).

420. Second, he sets out their reproach, and they reproach him with three things.

First, the fault which he committed: is this the man that troubled the earth, in wars, that shook the kingdoms, changing dominions. That made the world a wilderness, exiling men, and destroyed the cities, overturning their governments, that opened not the prison to his prisoners, that they might see light: they spread their terror in the land of the living (Ezek 32:25).

Second, they reproach him with the grave he has lost, for he was exhumed by his son, who divided his corpse into two-hundred pieces and bound the pieces to just as many birds gathered from different lands, that he might not rise again: defiled, by the blood of those whom you killed: he shall be buried with the burial of an ass (Jer 22:19).

Third, they reproach him with the damage he inflicted on his own kingdom: you have destroyed your land, for the Chaldeans would have held the kingdom longer had it not been for the sins of Nabuchodonosor; for the people are punished for the fault of their prince, as is evident from Proverbs 31; the reason for this is that the people are accustomed to imitate the fault of their king: a prince that gladly hears lying words, has all his servants wicked (Prov 29:12).

421. All this is explained mystically of the devil: he shakes the kingdoms (Isa 14:16), as the minister of punishment, and inciter of sin; his power was lessened by Christ, and in the day of judgment, he shall be pulled entirely into hell, who wished to ascend to heaven and to come to equality with the divine majesty, according to what is explained in the Gloss.

422. Note on the words, above the stars of God (Isa 14:13), that the saints are compared to stars:

first, because of their number: who tells the number of the stars (Ps 146[147]:4); thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him (Dan 7:10);

second, because of their location: the beauty of heaven with its glorious show (Sir 43:1); but our conversation is in heaven (Phil 3:20);

third, because of their different degrees: star differs from star in glory (1 Cor 15:41);

fourth, because of the glow of their splendor: they that instruct many to justice, as stars for all eternity (Dan 12:3);

fifth, because of their well-ordered motion: the stars, remaining in their order and courses, fought against Sisara (Judg 5:20); let all things be done decently and according to order among you (1 Cor 14:40);

sixth, because of their appearance: as the morning star in the midst of a cloud (Sir 50:6); it has not yet appeared what we shall be (1 John 3:2);

seventh, because of their circular figure: a woman appeared in heaven . . . and on her head a crown of twelve stars (Rev 12:1), by which is signified the perfection of their glory.

423. The seed of the wicked shall not be named. Here he confirms the insult,

and first, through the prophecy of the prophet;

second, through the divine purpose: and I will rise up (Isa 14:22);

third, through the support of the divine purpose: the Lord of hosts has decreed (Isa 14:27).

Concerning the first, he threatens three things.

And first, the loss of his kingdom: the seed of the wicked, that is, the sons of Nabuchodonosor and their sons, shall not be named for ever, that is, his name will not survive in the honor of his kingdom.

Second, the killing of his sons by the Medes and Persians: prepare his children for slaughter in the iniquity, that is, for the iniquity, of their fathers.

Third, the impossibility of recovery, they shall not rise up; the face of the world, that is, of Babylon, which above (Isa 13:11) was referred to as the world: I am a jealous God, visiting the iniquity of the fathers upon the children (Exod 20:5); from the unlawful iniquity is born (Wis 4:6).

424. And I will rise up. Here the divine purpose to fulfill the prophecy is set out.

And first, to destroy Babylon, as to the destruction of its men: against them, namely, the sons of Nabuchodonosor, I will destroy the name of Babylon, that is, the reputation of its power, the remains, his sons, and the offspring, his nephews and so forth: his seed shall not subsist, nor his offspring among his people (Job 18:19). As to it being inhabited by beasts: I will make it a possession for the hedgehog, below: there has the hedgehog had its hole, and brought up its young ones, and has dug round about (Isa 34:15). As to the destruction of its walls: I will sweep it, so that nothing will remain but pavement, like a house that has been cleansed with a broom.

425. Second, he sets out the divine purpose to destroy the Assyrians, that it might set an example.

And first, he sets out the oath: the Lord of hosts has sworn, that is, immovably established, surely as I have thought, that is, established: the Lord has sworn, and he will not repent (Ps 109[110]:4).

Second, the place of destruction: in my land, for the army of Sennacherib was destroyed near Jerusalem, below: and the Lord of hosts shall make . . . in this mountain, a feast of fat things (Isa 25:6).

Third, he describes the fruit of the punishment, his yoke shall be taken away from them, above: for the yoke of their burden, and the rod of their shoulder, and the scepter of their oppressor you have overcome (Isa 9:4).

426. Third, he places the divine purpose to destroy all peoples: this is the counsel, that I have purposed upon all the earth, to destroy it, as to deliberation; his hand, that is, his power, as to execution: take the cup of wine of this fury at my hand (Jer 25:15). Or the counsel, that I have purposed upon all the earth, to protect it from the Assyrians; and this is the hand that is stretched out, which was destroyed. And thus the fruit of the punishment will be in all nations.

427. For the Lord of hosts. Here he shows the support of the divine purpose, both as to the decree of wisdom: he has decreed, and as to the fulfillment of power: and his hand is stretched out: and who shall turn it away? He is alone, and no man can turn away his thought: and whatsoever his soul has desired, that has he done (Job 23:13).

428. In the year. Here he threatens against the enemies who were rejoicing over the affliction of the Jews,

and first, against the Philistines, who were rejoicing over their reduction by the death of Ezechias;

second, against the Moabites, who were rejoicing over their destruction by the Assyrians or the Chaldeans: the burden of Moab (Isa 15:1).

The first of these is divided into two.

In the first, the time of the threat is set out: in the year, in the time when the Philistines had occupied certain cities of the kingdom of Judea, as it says in 2 Chronicles 28, and yet Achaz resisted them, and therefore they were delighted in his death, as though they might more freely attack the Jews.

Second, the threat is set out: rejoice not you.

And first, he threatens the affliction which they suffered from Ezechias,

second, the destruction which they suffered under the Assyrians, where it says, howl (Isa 14:31).

429. Concerning the first, he does three things.

For first, he excludes foolish joy: rejoice not you, over this, namely, that the rod, that is, the power, of him that struck you, that is, Achaz, is broken in pieces, by death: laughter I counted error (Eccl 2:2).

Second, he threatens an increase of the punishment: for out of the root of the serpent shall come forth a basilisk, as if to say: as the basilisk does more harm than another serpent, for even with its sight and breath it kills not just land animals, but also flying birds, just so, Ezechias, the son of Achaz shall afflict you more than others: my father put a heavy burden upon you, but I will add to your burden (1 Kgs 12:11).

Third, he foretells the effect of the punishment, in all things as to the fruitfulness of the land: and the firstborn of the poor shall be fed, that is, the Jews, about which it says in Exodus 4:22: Israel is my firstborn; and as to the security of peace: shall rest with confidence, below: my people shall sit in the beauty of peace, and in the tabernacles of confidence (Isa 32:18); and the effect on the Philistines by the opposite of these, namely, famine, against the first: I will make your root perish with famine, that is, those also who ought to furnish nourishment to others; and killing, against the second: and your remnant, left by Ezechias, I will kill, through the Assyrians and Chaldeans, below: my servants shall eat, and you shall be hungry: my servants shall drink, and you shall be thirsty (Isa 65:13).

430. Howl. Here he threatens destruction by the Assyrians.

And first, he threatens their destruction;

second, the liberation of the Jews: and what shall be answered? (Isa 14:32).

Concerning the first, he sets out three things.

First, he threatens universal destruction: gate, that is, the judges sitting in the gates: a voice was heard in the highways, weeping and howling of the children of Israel (Jer 3:21);

and the multitude of the enemy: smoke, stirred up by the multitude of the army on account of the dust, from the north, because of the location of the Assyrians in relation to the Philistines: from the north shall an evil break forth upon all the inhabitants of the land (Jer 1:14);

third, the impossibility of escape: and there is none that shall escape: there was none in the day of the wrath of the Lord that escaped (Lam 2:22).

431. And what shall be answered. Here he promises liberation.

And first, he sets out the inquiry: messengers, angels placed over the different provinces or asking anxiously of their state; or messengers sent to consult with Isaiah, like we read of in Jeremiah 37:3.

Second, the response is set out: that the Lord has founded Zion, that is, he has strengthened it by his protection, below: behold I will lay your stones in order (Isa 54:11).

Chapter 15

15:1 The burden of Moab. Because in the night Ar of Moab is laid waste, it is silent: because the wall of Moab is destroyed in the night, it is silent.

15:2 The house is gone up, and Dibon to the high places to mourn over Nabo, and over Medaba, Moab has howled: on all their heads shall be baldness, and every beard shall be shaven.

15:3 In their streets they are girded with sackcloth: on the tops of their houses, and in their streets every howling shall come down weeping.

15:4 Hesebon shall cry, and Eleale, their voice is heard even to Jasa. For this shall the well appointed men of Moab howl, his soul shall howl to itself.

15:5 My heart shall cry to Moab, the bars thereof shall flee unto Segor a heifer of three years old: for by the ascent of Luith they shall go up weeping: and in the way of Oronaim they shall lift up a cry of contrition.

15:6 For the waters of Nemrim shall be desolate, for the grass is withered away, the spring is faded, all the greenness is perished.

15:7 According to the greatness of their work, is their visitation also: they shall lead them to the torrent of the willows.

15:8 For the cry is gone round about the border of Moab: the howling thereof unto Gallim, and unto the well of Elim the cry thereof.

15:9 For the waters of Dibon are filled with blood: for I will bring more upon Dibon: the lion upon them that shall flee of Moab, and upon the remnant of the land.

432. The burden of Moab. In this part, he threatens against the Moabites—who were descended from Moab, the firstborn of Lot (Gen 19:37)—because they rejoiced in the destruction of the sons of Israel by the Assyrians and Chaldeans, by whom nevertheless they themselves were destroyed, although afterwards. And this is divided into two parts:

in the first, he threatens their destruction;

in the second, he sets out the condition of their destruction: send forth the lamb (ch. 16).

The first of these is divided into two:

in the first, he threatens destruction by the Assyrians;

in the second, by the Babylonians: they shall lead them to the torrent (Isa 15:7).

The first of these is divided into three:

in the first, he indicates, from their sorrow, the magnitude of the punishment;

in the second, the manner and order of the punishment: the bars thereof (Isa 15:5);

in the third, the reckoning of the magnitude of the punishment: according to the greatness of their work (Isa 15:7).

433. He shows the magnitude of their sorrow as to three things,

namely, through the silence of stupor;

through the tears of sorrow: the house is gone up (Isa 15:2);

through the compassion of enemies: my heart shall cry to Moab (Isa 15:5).

Stupor occurs from the privation of the things in which someone trusts. Now they trusted in the royal city from which they hoped to receive help, and in their fortifications: and therefore, he says: the burden of Moab, that is, this is the vision of the burden of Moab, that is, the province of the Moabites; it is silent, from its stupor, because Ar, the royal city, is laid waste in the night, literally, because of grave tribulation; and because the wall, of fortification, is laid waste in the night, Moab is silent: if thieves had gone in (Obad 1:5).

434. The house is gone up. Here he shows the magnitude of their punishment from the magnitude of their weeping, and he sets out three things.

First, he foretells their weeping, both as to those who weep: the house, namely, the royal house, and Dibon, a certain noble city; and as to the place: is gone up to mourn, that is, to weep, to the high places, in which they offered sacrifices to idols, that they might seek help in their mourning; and as to the matter: Moab, the entire province, has howled over Nabo and over Medaba, certain cities which had been destroyed: make you mourning as for an only son (Joel 2).

435. Second, he describes the manner of their mourning, according to the custom of the ancients, who grew their beard and hair in time of joy and cut them in time of sadness, as it says in Job 1:20: having shaven his head, he fell down upon the ground. On all their heads shall be baldness, above: and instead of curled hair, baldness (Isa 3:24).

436. Third, he excludes any limit to their weeping, both as to diversity of place: for every, that is, in every manner, howling, shall be, on the tops of their houses, which had level places for sitting, and in their streets shall come down weeping, from the high places to which they had ascended weeping, so that there was weeping in the mountains and in the valleys. Hesebon shall cry, weeping, and Eleale, which were cities that were, indeed, in the land of the kingdom of Moab; their voice is heard even to Jasa, which is another city of Moab. And as to the diversity of those who weep: for this, evil, shall the well appointed men, namely, well appointed for fighting, not just old men, and together with others but also to itself, when it stands alone; his soul, for mourning proceeds from the innermost of the heart: upon all the housetops of Moab, and in the streets thereof general mourning (Jer 48:3).

437. Note on the words, the wall is destroyed in the night (Isa 15:1), that night has darkness,

and first, the darkness of the original stain: let the day perish wherein I was born, and the night in which it was said: a man child is conceived (Job 3:3);

second, the darkness of actual sin: they that sleep, sleep in the night (1 Thess 5:7);

third, the darkness of the ignorance of the unbeliever: the night is passed, and the day is at hand (Rom 13:12).

438. Second, night has dread:

first, the dread of oppressing despair: a tempest shall oppress him in the night (Job 27:20);

second, the dread of present affliction: her lamp shall not be put out in the night (Prov 31:18);

third, the dread of eternal damnation: they themselves being fettered with the bonds of darkness, and a long night . . . were pleasing to the eternal providence (Wis 17:2).

439. Third, night has the quiet of contemplation,

in which is first the desire of fervent love, below: my soul has desired you in the night (Isa 26:9);

second, the sacrifice of confession of sin: I rose at midnight to confess to you (Ps 118[119]:62);

third, the silence of divine consolation: for while all things were in quiet silence, and the night was in the midst of her course, your Almighty word came leaping down from heaven from your royal throne (Wis 18:14–15).

440. My heart. Here he shows the magnitude of their punishment from the compassion of their enemies, for the prophet himself suffers with them; to Moab, that is, for the affliction of Moab: I will watch over you (Jer 48:31).

The bars. Here he describes the manner and order of their punishment, and he sets out three things.

First, the destruction of their land, the bars, that is, the strength or the borders, thereof, of Moab, are deserted, unto Segar, one of the five cities that was destroyed, Genesis 10, which was in the land of Moab, a heifer, because of lust, of three years old, when animals are in their vigor and ardor; or of three years old, because it fell by the third tremor of the earthquake, after Lot had left: Egypt is like a fair and beautiful heifer (Jer 46:20).

Second, the captivity of their men: for by the ascent of Luith, a certain slope, or a certain village, from which they were led captive, they shall go up, to Moab, led captive. And in the way of Oronaim, a certain city of Moab, through which they crossed, they shall lift up a cry of contrition: the soldier is led away captive (Nah 2:7).

Third, the barrenness of their fields, for the waters, that is, the land of Moab will be so barren it will be like the territory around the town of Nemrim, which is by the sea, because its waters are salty and bitter; not indeed because of the waters, but by the judgment of God, the grass, already arisen, is withered away; the spring, as to what was sprouting; the greenness, of trees already arisen: he has turned rivers into a desert (Ps 106[107]:33).

442. According to the greatness. Here the reckoning of the magnitude of their punishment is set out: their work, of sin; their visitation, vengeance: according to the measure of the sin shall the measure also of the stripes be (Deut 25:2).

443. They shall lead them to the torrent. Here he threatens destruction by the Babylonians, where some were held captive, and as to this he says: the Chaldeans shall lead them, Moab, to the torrent, the Euphrates, beside Babylon, of the willows, which thrive by the river: upon the rivers of Babylon, there we sat and wept (Ps 136[137]:1). Some of them were killed, and as to this he says: for the cry is gone round about, of those who weep, or of the Chaldean warriors. For the waters of Dibon, the name of a city, in which they practiced their lusts because of the pleasantness of the place: the Moabites ran into the waters of Dibon (2 Kngs 3). Some remained, afflicted by various persecutions: for I will bring more, punishments, upon Dibon, to which the Jews had fled, upon them that shall flee of Moab, from the Assyrians; and upon the remnant of the land, whom the Assyrians sent away; the lion: literally, beasts that were killing them, or a raging enemy, namely the Chaldeans, above: for all this his indignation is not turned away (Isa 9:12).

Chapter 16

16:1 Send forth, O Lord, the lamb, the ruler of the earth, from the rock of the desert, to the mount of the daughter of Zion.

16:2 And it shall come to pass, that as a bird fleeing away, and as young ones flying out of the nest, so shall the daughters of Moab be in the passage of Arnon.

16:3 Take counsel, gather a council: make your shadow as the night in the midday: hide them that flee, and betray not them that wander about.

16:4 My fugitives shall dwell with you: O Moab, be you a covert to them from the face of the destroyer: for the dust is at an end, the wretch is consumed: he has failed, that trod the earth under foot.

16:5 And a throne shall be prepared in mercy, and one shall sit upon it in truth in the tabernacle of David, judging and seeking judgment and quickly rendering that which is just.

16:6 We have heard of the pride of Moab, he is exceeding proud: his pride and his arrogancy, and his indignation is more than his strength.

16:7 Therefore shall Moab howl to Moab, every one shall howl: to them that rejoice upon the brick walls, tell their stripes.

16:8 For the suburbs of Hesebon are desolate, and the lords of the nations have destroyed the vineyard of Sabama: the branches thereof have reached even to Jazer: they have wandered in the wilderness, the branches thereof are left, they are gone over the sea.

16:9 Over this I will lament with the weeping of Jazer the vineyard of Sabama: I will water you with my tears, O Hesebon, and Eleale: for the voice of the treaders has rushed in upon your vintage, and upon your harvest.

16:10 And gladness and joy shall be taken away from Carmel, and there shall be no rejoicing nor shouting in the vineyards. He shall not tread out wine in the press that was wont to tread it out: the voice of the treaders I have taken away.

16:11 Over this my bowels shall sound like a harp for Moab, and my inward parts for the brick wall.

16:12 And it shall come to pass, when it is seen that Moab is wearied on his high places, that he shall go in to his sanctuaries to pray, and shall not prevail.

16:13 This is the word, that the Lord spoke to Moab from that time:

16:14 And now the Lord has spoken, saying: in three years, as the years of a hireling, the glory of Moab shall be taken away for all the multitude of the people, and it shall be left small and feeble, not many.

444. Send forth, O Lord, the lamb. Here he describes the condition of their punishment, and he sets out two conditions:

first, equity on the part of the one who judges;

second, deception on the part of the one who suffers the punishment: and it shall come to pass, when it is seen (Isa 16:12).

Now equity of punishment is disposed from the preceding fault, and therefore it orders the fault. And he sets out a double fault:

first, against the contempt of the benefit they were promised;

second, against the contempt of wholesome counsel they were given: take counsel (Isa 16:3).

445. Concerning the first, he does two things.

In the first, he promises the benefit of Christ to be born from their people, that they might receive some comfort. For Ruth the Moabitess married Booz, by whom she conceived Obed the father of Jesse, the father of David, from whom Christ was born, as it is said in Ruth 4:17. And therefore, he says: O Lord, the Father, the lamb, Christ (John 1:29); from the rock of the desert, from Ruth the gentile, whose people were of stone, worshipping gods of stone, and because of this, deserted by God; to the mount, Jerusalem, in which Christ was killed and rose again, or the Church; the ruler: to him that sits on the throne (Rev 4:9).

Second, the punishment of those who hold the promise in contempt is set out: and it shall come to pass, that as a bird fleeing away, whence they fled or were led captive, above: my hand has found the strength of the people as a nest (Isa 10:14).

446. Others wish, though it is tortured, to explain this literally of the tribute of lambs, which the king of Moab took from the king of Israel, as it says in 2 Kings 3:4, which the prophet foretells will be restored to the king of Jerusalem: the ruler, as a sign of its lord; from Petra of the desert, the place in which sheep are raised.

447. Take counsel. Here he ordains the punishment against their contempt of the counsel they were given. And this is divided into three:

in the first, he sets out the counsel;

in the second, their contempt of the counsel: we have heard of the pride of Moab (Isa 16:6);

in the third, the punishment of those who hold it in contempt, where it says, therefore shall Moab howl (Isa 16:7).

Concerning the first, he sets out three things.

First, he exhorts them to deliberation: take counsel, as if to say: deliberate over how you might be saved. The counsel is the question itself which is moved among those taking counsel; the council is the congregation of those taking counsel. Gather a council, as though having a strict counsel: there is safety where there is much counsel (Prov 11:14); do you everything with counsel, and you shall not repent when you have done (Sir 32:24).

448. Second, he sets out the contents of the counsel: make your shadow as the night, in which he exhorts them to two things.

To receive the fleeing Jews, that they might prepare a hiding place: make your shadow as the night in the midday, that is, prepare yourself to hide them so that they will be hidden in the day as if in the night; or in the midday, in open persecution, that you might conceal them that flee; hide them, that hiding them, you might not reveal them that wander about.

He also exhorts them to amicably sustain those they have received: my fugitives shall dwell with you, below: and a man shall be as when one is hid from the wind (Isa 32:2).

449. Third, he assigns the reason: for the dust is at an end.

And first, as to the destruction of the enemy, lest they dismiss the Jews in the fear of them: the dust is at an end, the multitude of the army of Sennacherib; consumed, that is, killed by his sons, is the wretch, Sennacherib, below: he has failed (Isa 37:38), as to power (Isa 14).

Second, as to the restoration of the Jews, that they might do it freely; as to the preparation of the kingdom: a throne, of the kings of the Judah, shall be prepared in mercy, the mercy of God, or of a merciful king; as to the power of the king: one shall sit, as if to say, he shall reign restfully; as to the equity of his judgments: in truth; judging, as to the pronouncing of sentences; seeking, as to the examination of cases; rendering, as to the execution of sentences. And this can be explained as referring to Ezechias or as referring to Christ, above: he shall sit upon the throne of David, and upon his kingdom (Isa 9:7).

450. Note on the words, send forth the lamb (Isa 16:1), that Christ is called a lamb

first, because of the purity of his life: it shall be a lamb without blemish, a male, of one year (Exod 12:5);

second, because of the meekness of his death, below: as a lamb before his shearer, and he shall not open his mouth (Isa 53:7);

third, because of his expiation of sin: behold the Lamb of God. Behold him who takes away the sin of the world (John 1:29).

451. Note on the words, from the rock of the desert (Isa 16:1), that the Blessed Virgin is called a rock

first, because of the firmness of grace: as everlasting foundations upon a solid rock (Sir 26:24);

second, because of the coolness of continence, below: as the shadow of a rock that stands out in a desert land (Isa 32:2);

third, because of the fruit of her womb: the rock poured me out rivers of oil (Job 29:6).

And note that this rock alone was of the desert,

because she was before all others, as to the first: you are all fair, O my love (Song 4:7);

second, because she was first, as to the second: we will run to the odor of your ointments (Song 1:3);

she was a virgin, as to the third, above: behold a virgin shall conceive, and bear a son (Isa 7:14).

452. Note on the words, send forth (Isa 16:1), namely, you, Father, send the Son,

first, as the sun sends a ray: the sun three times as much, burns the mountains (Sir 43:4);

second, as a spring sends a stream: I, like a channel of a river (Sir 24:41);

third, as a father sends a son: God so loved the world, as to give his only begotten Son (John 3:16).

453. We have heard. Here he sets out contempt of counsel proceeding from their pride. Hence he describes their pride as to three things:

first, as to its being made commonly known: we have heard, as if it were public;

as to its quantity: he is exceeding proud;

as to its exceeding their dignity: his pride, by which he extolls himself as to the gifts he possesses, and his arrogancy, by which he pretends to have gifts that he does not possess, and his indignation, by which he presumptuously proposes vengeance, is more than his strength.

454. Therefore. Here he sets out the punishment of those who hold the counsel in contempt.

And first, the weeping of those to be punished: shall Moab howl to Moab, that is, to each other, about which enough is said above (ch. 15).

Second, he describes the manner of punishment: to them that rejoice; and he sets out three things.

First, the announcement of the punishment is proclaimed by prophets or messengers: them that rejoice, they glory and trust in the fortifications of their brick walls: if the watchman see the sword coming (Ezek 33:6).

455. Second, the description of the punishment is set out as to the destruction of lands: Hesebon, a city in whose territory wheat abounded; Sabama, a neighboring city, in which wine abounded. As to the strength of their enemies: the lords of the nations, that is, of Assyria or Chaldea, ruling over many nations; the branches, that is, the shoots which are on the top of a vine, which metaphorically signify princes and distinguished persons; destroying, even to Jazer—which is on the farthest border—as to the affliction of men, the lords of the nations have wandered: they wandered in a wilderness, in a place without water (Ps 106[107]:4); the baseness of those who remain: the branches thereof, which remain on the vine when the shoots have been cut off, without fruit or beauty: leave the stump of its roots in the earth (Dan 4:12); the removal of the captives: they are gone over the, Moabitic, sea, led captive into Babylon. Or the sea, that is, the Euphrates, according to Hebrew usage: they shall sell them to the Sabeans, a nation far off (Joel 3:8); or this is interpreted as the Assyrians going over the sea and coming to destroy.

456. Third, the compassion of the prophet is set out.

And first, his compassion is set out: over this, namely the misfortune of Moab, I will lament with the weeping of Jazer, that is, weeping over that city of Moab, and similarly also the vineyard of Sabama, and Eleale.

Second, the reason for his compassion is set out as to attack their enemies: the treaders, that is, of the ravaging Assyrians. And as to the taking away of the joy that they had from abundance of grain: from Carmel, that is, from fertility—for Carmel is not in Moab, but the Jews use proper nouns for appellatives; and the joy that they had in abundance of wine: in the vineyards (cf. Jer 48:33).

Third, the conclusion is inferred as from a proof: over this, misfortune, my bowels, that is, my senses, shall sound like a harp, making a sound for lamentation, or because the harp increases joy in the cheerful and sadness in the sad, or because of the harmony of the virtues of the prophet.

457. And it shall come to pass. Here he shows their frustration, concerning both the idols to which they sacrificed in high places and the idols to which they sacrificed in temples when they were in fear: where are their gods, in whom they trusted? (Deut 32:37).

458. This is the word. Here is the epilogue. From that time, from the death of the king Achaz.

459. And now. Here he shows the shortness of the time: in three years, which will be until their destruction and from the death of Achaz—in whose time was the vision of this second word—or in which your persecution or battle will last; the years of a hireling, for after these, the Lord will repay to you the wages for your sins; or those who seem great are hirelings and small to the Lord: the life of man upon earth is a warfare, and his days are like the days of a hireling (Job 7:1).

Chapter 17

17:1 The burden of Damascus. Behold Damascus shall cease to be a city, and shall be as a ruinous heap of stones.

17:2 The cities of Aroer shall be left for flocks, and they shall rest there, and there shall be none to make them afraid.

17:3 And aid shall cease from Ephraim, and the kingdom from Damascus: and the remnant of Syria shall be as the glory of the children of Israel: says the Lord of hosts.

17:4 And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall grow lean.

17:5 And it shall be as when one gathers in the harvest that which remains, and his arm shall pick out the ears of corn: and it shall be as he that seeks ears in the vale of Raphaim.

17:6 And the fruit thereof that shall be left upon it, shall be as one cluster of grapes, and as the shaking of the olive, two or three berries in the top of a bough, or four or five upon the top of the tree, says the Lord the God of Israel.

17:7 In that day man shall bow down himself to his Maker, and his eyes shall look to the Holy One of Israel.

17:8 And he shall not look to the altars which his hands made; and he shall not have respect to the things that his fingers wrought, such as groves and temples.

17:9 In that day his strong cities shall be forsaken, as the ploughs, and the corn that were left before the face of the children of Israel, and you shall be desolate.

17:10 Because you have forgotten God your savior, and have not remembered your strong helper: therefore shall you plant unfaithful plants, and shall sow strange seed.

17:11 In the day of your planting shall be the wild grape, and in the morning your seed shall flourish: the harvest is taken away in the day of inheritance, and shall grieve you much.

17:12 Woe to the multitude of many people, like the multitude of the roaring sea: and the tumult of crowds, like the noise of many waters.

17:13 Nations shall make a noise like the noise of waters overflowing. But he shall rebuke him, and he shall flee far off: and he shall be carried away as the dust of the mountains before the wind, and as a whirlwind before a tempest.

17:14 In the time of the evening, behold there shall be a whirling: the morning shall come, and he shall not be: this is the portion of them that have wasted us, and the lot of them that spoiled us.

460. The burden of Damascus. Here he begins to threaten against those who prepared an occasion of sin for the people of God when, through trust in their help, they cared not to trust in God. And this is divided into two parts:

in the first, he threatens against the Syrians, who brought help to the people of the ten tribes;

in the second, against the Egyptians, who did so to the two tribes: woe to the land (ch. 18).

The first of these is divided into three:

in the first, he threatens the destruction of the Syrians who promise help;

in the second, the destruction of the ten tribes who trust in that promised help: and it shall come to pass in that day (Isa 17:4);

in the third, the destruction of the Assyrians who destroy both of them: woe to the multitude (Isa 17:12).

461. Concerning the first, he does two things:

in the first, he threatens destruction;

in the second, he describes the effect of the destruction: and aid shall cease (Isa 17:3).

He threatens destruction, first, as to the royal city: Damascus shall cease to be a city, from the pillaging of its people; and shall be as a ruinous heap of stones, from the destruction of its walls: Zion shall be as a field (Mic 3:12).

Second, as to the neighboring region: of Aroer, that is, of that region of Syria, in which there are many cities; or Aroer, which is Hebrew for “tamarisk,” as if to say: as places where tamarisks abound are barren and abandoned to pasturage for sheep, so will the cities of Syria be; there shall be none to make them afraid, for, because of their solitude, there will not even be thieves there; or because they will not be useful for other fruit, as flocks are frightened by vineyards and farmland, below: nettles shall grow up in its houses (Isa 34:13).

462. And aid shall cease. Here the effect of the destruction is set out,

and first, the effect on the ten tribes: from Ephraim;

second, the effect as to the royal city: and the kingdom from Damascus shall cease, and it will no longer be the head of the kingdom;

third, as to the entire region: and the remnant of Syria shall be as the glory of the children of Israel, ironically: that is, they will be ignominious like the children of Israel, above: the Lord shall put down his hand, and the helper shall fall (Isa 31:3).

463. And it shall come to pass in that day. Here he threatens the destruction of the ten tribes, who trust in the help of the Syrians,

and first, as to the oppression of their people;

second, as to the destruction of their cities: in that day his strong cities (Isa 17:9);

third, as to the barrenness of their fields: therefore shall you plant (Isa 17:10).

Concerning the first, he does two things:

first, he threatens punishment;

second, he shows the fruit of the punishment: in that day man shall bow down (Isa 17:7).

He threatens punishment on their people

first, against their vainglory: the glory of Jacob shall be made thin, that is, it will be brought to little, and reduced as if to nothing, when that which they gloried in is destroyed.

Second, against the opulence of their riches: and the fatness of his flesh, that is, the riches with which they delicately nourished their flesh, above: the sovereign Lord shall send, shall break the earthen vessel with terror, and the tall of stature shall be cut down, and the lofty shall be humbled (Isa 10:16, 33).

Third, against the abundance of the people, he threatens scarcity of people, which he describes under a threefold metaphor, as the blessing of Jacob consisted in the abundance of three things: abundance of corn and wine and oil (Gen 27:28).

464. As to the first, he sets out scarcity of ears of corn after the harvest, which are gathered by the harvester himself, and thus, the scarcity of the remnant of the ten tribes, shall be as when someone gathers in the harvest that which remains from the first reaping, and, from those gathered, his arm shall pick out the ears of corn, that is, collect them. And this one who gathers was Ezechias, who called together the remnant of the ten tribes, as is written in 2 Chronicles 30. Or also those which are gathered by someone poor, like it says in Ruth 2:3: I will go into the field to glean the ears of corn; and as to this, he says: it shall be as he that seeks ears in the vale of Raphaim, a certain valley which is very fertile.

465. Against abundance of wine, he sets out scarcity of grapes after the grape harvest: and the fruit thereof that shall be left upon it, shall be as one cluster of grapes: woe is me, for I am become as one that gleans in autumn the grapes of the vintage (Mic 7:1). Against abundance of oil, he sets out scarcity of olives after the shaking of the olive. The olive, as Papias says, is the fruit of the olive tree; but here, according to the explanation of the Gloss, it seems to be used to mean the tree itself on whose top remains a small amount of fruit which the harvesters are not able to reach; concerning this scarcity, see Deuteronomy 28:62: you shall remain few in number.

466. Note on the words, and the fatness of his flesh (Isa 17:4), that riches are called fatness,

first, because of their barrenness: the deceitfulness of riches chokes up the word, and he becomes fruitless (Matt 13:22);

second, because of their inconstancy: charge the rich of this world not to be high-minded nor to trust in the uncertainty of riches (1 Tim 6:17);

third, because of their uselessness: behold this was the iniquity of Sodom (Ezek 16:49); riches kept to the hurt of the owner (Eccl 5:12).

467. In that day. Here he sets out the fruit of the punishment: man, any who fled from the ten tribes to Ezechias, shall bow down himself to his Maker, giving the due service of worship; his eyes shall look to the Holy One of Israel, expecting some help; temples (delubra), temples in which there were fonts, as though for washing, below: in that day a man shall cast away his idols of silver (Isa 31:7).

468. In that day. Here he threatens the desolation of their cities,

and first, he threatens the desolation itself: as the ploughs. This touches on what is found in Joshua 6 and 7, how the Amorrhites fled at the coming of the sons of Israel, leaving behind everything in the fields, above: your land is desolate, your cities are burnt with fire (Isa 1:7).

Second, the reason for the desolation is set out: and you shall be desolate because you have forgotten God your savior: you have forsaken the God that begot you, and have forgotten the Lord that created you (Deut 32:18).

469. Therefore shall you plant. Here he threatens barrenness of fruit, and concerning this, he does three things.

First, he shows the useless labor of cultivation, as to their vineyards: unfaithful plants, for they will not return fruit according to your labor, or faithful, ironically, as if to say: because of the evil which you have done, will your plants be faithful? As to their fields: strange seed, which another will gather, above: ten jugera of vineyard shall yield one little measure (Isa 5:10).

Second, as to the ruin of the fruit: in the day of your planting, that is, when you ought to have taken up the fruit from your planting, and this as to the vineyards; as to the fields, in the morning your seed shall flourish, that is, it will be beautiful at first, that you may mourn more, or because it will flower before the proper season and be useless: the inheritance gotten hastily in the beginning, in the end shall be without a blessing (Prov 20:21). The harvest is taken away, by enemies, in the day of inheritance, when it ought to be put away in the barn, like the fruit of their inheritance: they have sown wheat, and reaped thorns (Jer 12:13).

Third, he threatens sorrow for the loss: it shall grieve you, who sowed; or you shall grieve.

470. Woe to the multitude. Here he threatens the destruction of the Assyrians, and concerning this he sets out three things.

And first, he describes the multitude of the army as to the noise of their marching, woe to the multitude of people, coming with Sennacherib; as to the tumult of their speaking, the tumult, which is confused speech, especially of a multitude. As to the shout of their fighting, nations shall make a noise, in battle, above: behold the Lord will bring upon them the waters of the river strong and many (Isa 8:7); their voice shall roar like the sea (Jer 6:23); many waters, many peoples (Rev 17).

471. Second, he threatens destruction.

Concerning which he first sets out the destruction itself: but he shall rebuke him, killing his army by an angel, and he shall flee far off, to his own land with only a few men, as it says above (Isa 10:18); you have rebuked the Gentiles (Ps 9:6[5]).

Second, a similitude is set out corresponding to the condition of the destruction, for he was proud: he shall be carried away as the dust: like the dust (Ps 1:4), which is driven before the wind; and corresponding to the time: as a whirlwind before a tempest, for by night his army was slain, which he calls a tempest, whose precursor is a whirling of dust by winds, which are the cause of rain: in the night an angel came, and slew the army of the Assyrians (2 Kgs 19:35).

Third, the completion of the destruction is set out: and he shall not be, for he himself was killed: you are brought to nothing (Ezek 28:19).

Fourth, the reason for the destruction is set out: this is the portion of them that have wasted us, our possessions, and the lot of them that spoiled, our moveable goods: fire and brimstone, and storms of winds, shall be the portion of their cup (Ps 10:7[11:6]).

472. Note on the words, his eyes shall look to the Holy One of Israel (Isa 17:7), that our eyes ought to be inclined to the Lord,

first, through the adherence of faith, below: your eyes shall see your teacher (Isa 30:20);

second, because of the expectation of hope: the eyes of all hope in you, O Lord (Ps 144[145]:15);

third, because of the contemplation of love: from thence she contemplates the prey, and her eyes behold afar off (Job 39:29);

fourth, because of the enjoyment of glory: blessed are your eyes (Matt 13:16).

473. Note on the words, unfaithful plants (Isa 17:10), that these are

first, the avaricious: he that loves riches shall reap no fruit from them (Eccl 5:9);

second, the lustful: what fruit had you then in those things of which you are now ashamed? (Rom 6:21);

third, the proud: what has pride profited us? (Wis 5:8).

Chapter 18

18:1 Woe to the land, the winged cymbal, which is beyond the rivers of Ethiopia,

18:2 That sends ambassadors in the sea, and in vessels of papyrus upon the waters. Go, you swift angels, to a nation rent and torn in pieces: to a terrible people, after which there is no other: to a nation expecting and trodden underfoot, whose land the rivers have spoiled, to the mountain of the name of the Lord of hosts, mount Zion.

18:3 All you inhabitants of the world, who dwell on the earth, when the sign shall be lifted up on the mountains, you shall see, and you shall hear the sound of the trumpet.

18:4 For thus says the Lord to me: I will take my rest, and consider in my place, as the noon light is clear, and as a cloud of dew in the day of harvest.

18:5 For before the harvest it was all flourishing, and it shall bud without perfect ripeness, and the sprigs thereof shall be cut off with pruning hooks: and what is left shall be cut away and shaken out.

18:6 And they shall be left together to the birds of the mountains, and the beasts of the earth: and the fowls shall be upon them all the summer, and all the beasts of the earth shall winter upon them.

18:7 At that time shall a present be brought to the Lord of hosts, from a people rent and torn in pieces: from a terrible people, after which there has been no other: from a nation expecting, expecting and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of hosts, to mount Zion.

474. Woe to the land, the winged cymbal. Here he threatens against the Egyptians.

And first, he threatens their punishment through comparison to what merits the punishment;

in the second part, he describes the manner of the punishment: the burden of Egypt (ch. 19);

in the third part, he designates the time of the punishment: in the year (ch. 20).

Concerning the first, he sets out three things:

first, he designates the fault, which merits the punishment;

second, he threatens the punishment: all you inhabitants (Isa 18:3);

third, he shows the fruit of the punishment: at that time (Isa 18:7).

475. Concerning the first, he does two things.

First, he describes the location of the land which they trusted in proudly, saying, woe, namely, it is near at hand, to the land, Egypt, the winged cymbal, so-called because of the sound of the Nile, whose swiftness is compared to the movement of wings because of their swiftness, or because of the multitude of the peoples, or because of the help of protection, which they resounded to the people of the two tribes; which is beyond the rivers of Ethiopia, that is, beyond the Nile, which comes from Ethiopia: behold, I come against you, Pharaoh king of Egypt, you great dragon that lies in the midst of your rivers (Ezek 29:3). Nevertheless, the Jews explain this as referring to Gog, who lives beyond Ethiopia, against whom the prophet Ezekiel testifies (Ezek 38).

476. Second, he describes the help which they promised to the two tribes.

And first, he describes the manner of announcing, saying: they that, namely, the Egyptian people, sends ambassadors, that is, messengers, to the two tribes, in the sea, that is, through the sea, and upon the waters, of the river or the sea, in vessels of papyrus, a kind of rush, from which they made small boxes for carrying letters, or reeds so large that they made ships from them, as is written in the history of Alexander: the word comes from pyr, which means “fire.”

477. Second, he sets out the command given to the ambassadors, in which he determines two things.

First, the manner of announcing, saying: O angels, that is, O my messengers, go, swift, that is, swiftly.

Second, the motive: to a nation, namely, the nation of the two tribes, which he shows to be miserable from four things.

First, from the magnitude of their affliction: rent, from its proper strength by subjugation, and torn in pieces, by affliction of punishment.

Second, from its former dignity: a terrible people, formerly, after which there is no other, to be compared in power, but now, expecting, foreign help, trodden underfoot, as though reduced to baseness.

Third, from the power or iniquity of its enemies: whose land the rivers, the kings of Assyria, have spoiled, unjustly.

Fourth, from the holiness of the place: to the mountain. And they were punished because they drew them away from the worship of God: they shall be no more a confidence to the house of Israel (Ezek 29:16).

478. All you inhabitants of the world. Here he threatens the punishment, and concerning this, he does two things.

First, he shows the manifestation of the punishment: you shall see, that is, it will be known to you, the sign, the flag of Nabuchodonosor: the nations have heard of your disgrace, and your howling has filled the land (Jer 46:12); or, you shall see the abundance of the enemy, appearing in his army: the strongest of nations, shall be brought to destroy the land (Ezek 3:11).

479. Second, he takes away their confidence in divine defense: for thus says the Lord.

And first, because he takes away the help of his defense from them: I will take my rest, as though not helping you; and consider, I will see what you can do: I will consider what their last end shall be (Deut 32:20).

Second, because he will give help to the enemy in fighting, as to counsel in doubtful things: as the noon light is clear, so clearly will what they should do be shown to them; as to relief in labors, as a cloud: you have set up the right hand of them that oppress him (Ps 88:43[89:42]).

480. Third, where it says, before the harvest, he describes a metaphor of the punishment, namely through the destruction of fruit in the field, and he sets out three things.

First, as to the ruin of the fruit which is ruined in the flower, when it begins to flower too quickly, for before the harvest it was all flourishing; similarly, before Egypt had power, it showed the flower of its glory: concerning which it says below: all the glory thereof as the flower of the field (Isa 40:6). It is also ruined in the bud, when the humor from which the fruit ought to arise is not yet ripe: and it shall bud without perfect ripeness; similarly, Egypt presumed beyond the power which it had. It is also ruined in the fruit, when the branches on which the fruit hangs are cut off: cut off, before the maturation of the fruit: he shall be blasted as a vine when its grapes are in the first flower (Job 15:33); substance got in haste shall be diminished (Prov 13:11); the inheritance gotten hastily in the beginning, in the end shall be without a blessing (Prov 20:21).

Second, he sets out removal of the remaining fruit: what is left finished by the Egyptians, by the Assyrians shall be cut away from its own strength, and shaken out from its place by the Chaldeans, below: as if a few olives, that remain, should be shaken out of the olive tree (Isa 24:13).

Third, he places the abandonment of the field itself: and they shall be left, like an uncultivated field, which signifies the slaughter of men, after there were many beasts in the land of Egypt: these things says the Lord God, say to every fowl, and to all the birds, and to all the beasts of the field: assemble yourselves, make haste, come together from every side to my victim, which I slay for you, a great victim upon the mountains of Israel: to eat flesh, and drink blood (Ezek 39:17).

481. At that time. Here the fruit of the punishment is set out, namely, that the people of the two tribes shall trust in God and shall call on his help with offerings of presents, above: and it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that strikes them: but they shall lean upon the Lord the Holy One of Israel (Isa 10:20).

482. Note on the words, it shall bud without perfect ripeness (Isa 18:5), that perfection is manifold:

first, the perfection of nature: so the heavens and the earth were finished (Gen 2:1);

second, of knowledge: can man be compared with God, even though he were of perfect knowledge? (Job 22:2);

third, of grace: perfect charity casts out fear (1 John 4:18);

fourth, of glory: but when that which is perfect is come, that which is in part shall be done away (1 Cor 13:10).

483. Note on the words, its bud, that there is

first, the bud of depraved authority: woe to you, O land, when your king is a child, and when the princes eat in the morning (Eccl 10:16);

second, of teaching of error: but these men blaspheme whatever things they know not (Jude 1:10);

third, of presumptuous conjecture: God has divided to every one (Rom 12:3);

fourth, of present consolation: remember that you didst receive good things in your lifetime (Luke 16:25).

484. Note on the words, shall a present be brought (Isa 18:6), that the present is manifold:

first, that of fervent love: a secret present quenches anger (Prov 21:14);

second, of devout prayer: let my prayer rise as incense in your sight (Ps 140[141]:2);

third, of perfect action: I will not receive a gift of your hand (Mal 1:10);

fourth, of due oblation: vow and pay to the Lord your God: all you that are round about him bring presents. To him that is terrible (Ps 75:12[76:11]).

Chapter 19

19:1 The burden of Egypt. Behold the Lord will ascend upon a light cloud, and will enter into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst thereof.

19:2 And I will set the Egyptians to fight against the Egyptians: and they shall fight brother against brother, and friend against friend, city against city, kingdom against kingdom.

19:3 And the spirit of Egypt shall be broken in the bowels thereof, and I will cast down their counsel: and they shall consult their idols, and their diviners, and their wizards, and soothsayers.

19:4 And I will deliver Egypt into the hand of cruel masters, and a strong king shall rule over them, says the Lord the God of hosts.

19:5 And the water of the sea shall be dried up, and the river shall be wasted and dry.

19:6 And the rivers shall fail: the streams of the banks shall be diminished, and be dried up. The reed and the bulrush shall wither away.

19:7 The channel of the river shall be laid bare from its fountain, and every thing sown by the water shall be dried up, it shall wither away, and shall be no more.

19:8 The fishers also shall mourn, and all that cast a hook into the river shall lament, and they that spread nets upon the waters shall languish away.

19:9 They shall be confounded that wrought in flax, combing and weaving fine linen.

19:10 And its watery places shall be flaccid, all they shall mourn that made pools to take fishes.

19:11 The princes of Tanis are become fools, the wise counsellors of Pharaoh have given foolish counsel: how will you say to Pharaoh: I am the son of the wise, the son of ancient kings?

19:12 Where are now your wise men? Let them tell you, and show what the Lord of hosts has purposed upon Egypt.

19:13 The princes of Tanis are become fools, the princes of Memphis have withered away; they have deceived Egypt, the angle of the people thereof.

19:14 The Lord has mingled in the midst thereof the spirit of giddiness: and they have caused Egypt to err in all its works, as a drunken man staggers and vomits.

19:15 And there shall be no work for Egypt, to make head or tail, him that bends down, or that holds back.

19:16 In that day Egypt shall be like unto women, and they shall be amazed, and afraid, because of the moving of the hand of the Lord of hosts, which he shall move over it.

19:17 And the land of Judah shall be a terror to Egypt: everyone that shall remember it shall tremble because of the counsel of the Lord of hosts, which he has determined concerning it.

19:18 In that day there shall be five cities in the land of Egypt, speaking the language of Chanaan, and swearing by the Lord of hosts: one shall be called the city of the sun.

19:19 In that day there shall be an altar of the Lord in the midst of the land of Egypt, and a monument of the Lord at the borders thereof:

19:20 It shall be for a sign, and for a testimony to the Lord of hosts in the land of Egypt. For they shall cry to the Lord because of the oppressor, and he shall send them a Savior and a defender to deliver them.

19:21 And the Lord shall be known by Egypt, and the Egyptians shall know the Lord in that day, and shall worship him with sacrifices and offerings: and they shall make vows to the Lord, and perform them.

19:22 And the Lord shall strike Egypt with a scourge, and shall heal it, and they shall return to the Lord, and he shall be pacified towards them, and heal them.

19:23 In that day there shall be a way from Egypt to the Assyrians, and the Assyrian shall enter into Egypt, and the Egyptian to the Assyrians, and the Egyptians shall serve the Assyrian.

19:24 In that day shall Israel be the third to the Egyptian and the Assyrian: a blessing in the midst of the land,

19:25 which the Lord of hosts has blessed, saying: blessed be my people of Egypt, and the work of my hands to the Assyrian: but Israel is my inheritance.

485. The burden of Egypt. In this part, he threatens the destruction of the Egyptians, describing the manner and the order. And this is divided into three parts:

in the first, the preparation of the punishment is described;

in the second, the destruction itself: and I will deliver Egypt (Isa 19:4);

in the third, the attainment of advantage, where it says, in that day there shall be five cities (Isa 19:18).

The preparation of the punishment is described as to four things.

First, as to the disposition of the enemy: he will ascend, inspiring, upon a cloud, from which comes a storm, light, because of his agility and promptness: clouds and darkness are round about him (Ps 96[97]:2).

486. Second, as to the stupor of the gods that govern them: and the idols of Egypt shall be moved, because they were shattered by the Assyrians, or because they could not give an answer, or because they did not appear on that day: your idols shall be broken in pieces (Ezek 6:4); and of the men that govern them, the heart of Egypt, that is, the king and princes, from whom came all the vigor of Egypt, above: the whole head is sick, and the whole heart is sad (Isa 1:5).

487. Third, as to the dissension of those who resist, as to external contact: and I will set, as to strangers: the Egyptians to fight against the Egyptians; as to kindred, they shall fight brother against brother; as to acquaintances and friends: and friend against friend; as to different peoples, city against city. He sets out the diversity of wills: the spirit, that is, the will, shall be broken, that is, divided, in the bowels thereof, that is, in the inhabitants of the land: every kingdom divided against itself shall be made desolate (Matt 12:25).

488. Fourth, as to the error of taking counsel from men: and I will cast down their counsel: he catches the wise in their craftiness, and disappoints the counsel of the wicked (Job 5:13); and from demons: and they shall consult, in vain, above: and when they shall say to you: seek of pythons, and of diviners, who mutter in their enchantments (Isa 8:19).

489. Note on the words, the Lord will ascend upon a cloud (Isa 19:1), that the cloud is manifold.

First, the cloud of the flesh he assumed: where were you when I made a cloud the garment thereof, and wrapped it in a mist as in swaddling bands? (Job 38:9);

second, is the cloud of the virginal womb: behold a little cloud arose out of the sea (1 Kgs 18:44);

third, is the cloud of the devout mind: his magnificence, and his power is in the clouds (Ps 67:35[68:34]);

fourth, is the cloud of the judicial seat: clouds and darkness are round about him: justice and judgment are the establishment of his throne (Ps 96[97]:2).

490. Likewise, note that

from the first cloud proceeds sacramental rain or the rain of sanctification: from the side of the Lord immediately there came out blood and water (John 19:34);

from the second cloud proceeds the bread of consolation: a cloud overshadowed their camps and where water was before, dry land appeared (Wis 19:7); and below this: seeing your miracles and wonders: for they fed on their food like horses (Wis 19:8–9);

from the third cloud proceeds the lightning of preaching: corn desires clouds, and the clouds spread their light (Job 37:11);

from the fourth cloud proceeds the storm of damnation: behold he shall come up as a cloud (Num 5); his power is in the clouds (Ps 67:35[68:34]).

491. Likewise, note on the words, a light cloud (Isa 19:1),

that the first cloud is called light because of eminence of dignity: lo, one like the Son of man came in the clouds of heaven (Dan 7:13);

the second cloud is called light because of purity of virginity: behold a white cloud and upon the cloud one sitting like to the Son of man (Rev 14:14);

the third cloud is called light because of swiftness of obedience, below: who are these, that fly as clouds? (Isa 60:8);

the fourth cloud is called light because of ease of execution: by his greatness he has fixed the clouds, and the hailstones are broken (Sir 43:16).

492. And I will deliver Egypt. Here he describes the destruction itself;

and first, as to the slavery of the people;

second, as to the desolation of the land: and the water of the sea shall be dried up (Isa 19:5);

third, as to the stupidity of their wise men: the princes of Tanis are become fools (Isa 19:11).

Into the hand of cruel masters: the Assyrians, the Chaldeans, and the Romans: you shall serve your enemy (Deut 28:48).

The destruction of the land he designates by the drought of the waters in which Egypt is well-endowed and rich; because the wrath of God goes before so that their waters are dried up and their animals die; or he speaks hyperbolically, as if to say: so great will be the tribulation that it will seem even to dry up the waters.

493. Therefore, he sets out three things.

First, the manner of the drought, the water of the sea shall be dried up: that is, shall be diminished, and the river, the Nile. And the rivers, other rivers: I will make the channels of the rivers dry (Ezek 30:12).

Second, he sets out the sign of the drought: the reed and the bulrush, which are raised in the water, below: shall rise up the verdure of the reed and the bulrush (Isa 35:7).

Third, he sets out the ruin from the drought, shall be laid bare:

first, the ruin of agriculture, from its fountain, that is, from its beginning, or this to the end: he has turned rivers into a wilderness: and the sources of waters into dry ground (Ps 106[107]:33);

second, the ruin of fishers: the fishers also shall mourn: I will cast you forth into the desert, and all the fish of your river (Ezek 29:5);

third, the ruin of various craftsmen, they shall be confounded that wrought in flax, which is raised in wet places. Flaccid, that is, parched, pools, fish ponds.

494. The princes of Tanis are become fools. Here he sets out the stupidity of their men;

and first, as to error in their counsels;

second, as to fear in wars, where it says, in that day Egypt shall be like unto women (Isa 19:16).

Concerning the first, he does three things.

First, he mocks the foolishness of their wise men as to deliberation: the princes, that is, the philosophers, of Tanis, where study flourished, are become fools: every man is become foolish by his knowledge (Jer 51:17); as to the promulgation of counsel: wise counselors; as to their commendation for themselves: how will you say to Pharaoh, that is, how will you be able to speak, when you know that you have counseled badly, because each of you is accustomed to speak to his own commendation, so that his counsel may be believed; I am the son of the wise, as if to say: I possess wisdom by inheritance; or the disciple of kings, who were philosophers in ancient times: there are with us also aged and ancient men, much elder than your fathers (Job 15:10).

495. Second, he mocks the confidence of the king: where now,

and first, the question, below: there is none that can save you (Isa 47:15);

second, the answer: fools have withered away, that is, have failed, as above.

496. Third, he mocks the laziness of the deceived people: they have deceived. Here he does three things.

First, he sets out the deception of the wise: they have deceived the angle, that is, the kingdom, in which many are joined together like walls in an angle, below: your wisdom, and, your knowledge, has deceived you (Isa 47:10).

Second, the permission of God: the Lord has mingled, often said metaphorically, the spirit of giddiness, that is, the spirit of error, like one who suffers giddiness: the Lord has given a lying spirit in the mouth of all your prophets (1 Kgs 22:23).

Third, the error of the people themselves: and they have caused Egypt to err. Head, namely, neither with respect to the beginning; tail, nor the end; that bends down, in respect to the old man; that holds back, in respect to the youth, who lacks restraint, or to the lascivious: but evil men and seducers shall grow worse and worse (2 Tim 3:13).

497. In that day. Here he threatens fear of the strong.

And first, he places the fear itself, like unto women, feeble and weak: their strength has failed, and they are become as women (Jer 51:30).

Second, the reason for the fear, and the land of Judah shall be a terror to Egypt, namely, the memory of the evils which they did to them, turning them from the worship of God, for which they will know that the wrath of God has befallen them: now I remember the evils that I did in Jerusalem (1 Macc 6:12).

498. In that day. Here the consequence or the consolation is set out, namely their conversion.

And first, the threefold sign of their conversion;

the first of which is an oath: swearing, below: he shall swear by God, amen: because the former distresses are forgotten (Isa 65:16); the city of the sun, Heliopolis, the language of Chanaan, which is close to the language of the Jews, so that even in language they will agree with the people of God; for some Syrians, who kept their own language, were transplanted in these cities by Nabuchodonosor.

499. The second sign is a sacred building: an altar of the Lord; and a monument, for they worshipped many gods, as it says in Acts 17. Some say that this was fulfilled in the time of the Maccabees, when many Jews were fleeing into Egypt, and Onias, wishing to fulfill this prophecy, built an altar against the precept of the law. Which is against Deuteronomy 12: you shall not build an altar to me; and which is denounced in Daniel 11:14, and the children of prevaricators of your people shall lift up themselves to fulfill the vision, and they shall fall; hence it is clear that this can only be understood of the building of altars for Christian worship.

500. The third sign is that they call on the help of God, they shall cry to the Lord; a Savior, Jesus: he shall cry to me, and I will hear him (Ps 90[91]:15).

501. Second, he sets out the manner of their conversion.

And first, as to the undertaking of faith: and the Lord shall be known: all shall know me from the least of them even to the greatest, says the Lord (Jer 31:34);

second, as to the offering of sacrifices and vows: and they shall worship: in every place there is offered to my name a clean oblation (Mal 1:11);

third, as to the remission of sins: and the Lord shall strike, first, through many punishments, and shall heal from sin: he wounds, and cures: he strikes, and his hands shall heal (Job 5:18).

502. Third, he sets out the threefold effect of their conversion, namely,

peace: in that day there shall be a way, which could not exist before because of the various kingdoms, which, when the Lord was born, were joined under the Romans; they shall serve, each other in trade; or because Syrian soldiers were in the Roman legions that guarded Egypt, above: nation shall not lift up sword against nation (Isa 2:4).

Second, he promises the second effect, the truth of faith: in that day shall Israel be the third to the Egyptian and the Assyrian, at the same time and equally serving the Romans, and in unity of faith: there shall be one fold and one shepherd (John 10:16); there is no distinction of the Jew and the Greek (Rom 10:12).

Third, he sets out the third effect, namely, divine blessing: it, namely, Israel, shall be a blessing, for, through the apostles, the whole world received the blessing of God; Israel is my inheritance, for it was there that he was born and fulfilled the mysteries of our salvation: he has blessed the house of Israel (Ps 113:20[115:12]).

Chapter 20

20:1 In the year that Tharthan entered into Azotus, when Sargon the king of the Assyrians had sent him, and he had fought against Azotus, and had taken it:

20:2 At that same time the Lord spoke by the hand of Isaiah the son of Amos, saying Go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot.

20:3 And the Lord said: as my servant Isaiah has walked, naked and barefoot, it shall be a sign and a portent of three years upon Egypt, and upon Ethiopia,

20:4 So shall the king of the Assyrians lead away the prisoners of Egypt, and the captivity of Ethiopia, young and old, naked and barefoot, with their buttocks uncovered to the shame of Egypt.

20:5 And they shall be afraid, and confounded by Ethiopia their hope, and by Egypt their glory.

20:6 And the inhabitants of this isle shall say in that day: lo this was our hope, to whom we fled for help, to deliver us from the face of the king of the Assyrians: and how shall we be able to escape?

503. In the year that. Here the time of destruction is set out, and it is divided into three parts.

And first is set out something that signifies, namely a prophetic deed;

second, the signification of the deed: and the Lord said (Isa 20:3);

third, he shows the effect of the thing signified: and they shall be afraid, and confounded (Isa 20:5).

504. Concerning the first, he does three things.

First, the time of the prophecy is set out: in the year that Tharthan entered into Azotus, a city of the Philistines, Amos 1:7–8: where also is Gaza, Geth, Accaron, Ascalon, Azotus. Sargon, who is Sennacherib, according to Jerome, for he had six names, which were Sargon, Senach, Phua, Salmanasar, Theglathphalasar and Asarad. By the hand, that is, in a work concordant with his words: I have used similitudes by the hands of the prophets (Hos 12:10).

Second, he sets out the divine command: go, and loose: and Ezechiel shall be unto you for a sign of things to come (Ezek 24:24).

Third, the fulfillment of the command: and he did so, below: and I do not resist (Isa 50:5).

505. And the Lord said. Here the signification of the aforementioned deed is set out.

And first, as to the time for which the persecution lasted: three years, signified by the three days in which he went naked: a day for a year I have appointed to you (Ezek 4:6).

Second, as to the author of the destruction: so shall the king be led: in that day shall messengers go forth from my face in ships to destroy the confidence of Ethiopia (Ezek 30:9).

Third, as to the condition of the destruction, into universality: young and old; into baseness: naked, namely, captivity: there is no cure for you (Jer 46:11).

506. And they shall be afraid. Here he places the effect on the Jews;

first, fear, and they shall be afraid;

second, confusion, and confounded;

third, the expression of both of these effects: and the inhabitants of this isle, that is, Jerusalem, which was incessantly beaten by waves of persecution, like an isle beaten by the waves of the sea.

Lo this was our hope, in which their confusion is expressed,

and how shall we be able to escape, in which their fear is expressed, below: the strength of Pharaoh shall be to your confusion (Isa 30:3).

Chapter 21

21:1 The burden of the desert of the sea. As whirlwinds come from Africa, it comes from the desert from a terrible land.

21:2 A hard vision is told me: he that is unfaithful deals unfaithfully: and he that is a spoiler, spoils. Go up, O Elam, besiege, O Medaba: I have made all the mourning thereof to cease.

21:3 Therefore are my loins filled with pain, anguish has taken hold of me, as the anguish of a woman in labor: I fell down at the hearing of it, I was troubled at the seeing of it.

21:4 My heart failed, darkness amazed me: Babylon my beloved is set in a wonder to me.

21:5 Prepare the table, contemplate in the watchtower them that eat and drink: arise, you princes, take up the shield.

21:6 For thus has the Lord said to me: go, and set a watchman: and whatsoever he shall see, let him tell.

21:7 And he saw a chariot with two horsemen, a rider upon an ass, and a rider upon a camel: and he beheld them diligently with much heed.

21:8 And a lion cried out: I am upon the watchtower of the Lord, standing continually by day: and I am upon my ward, standing whole nights.

21:9 Behold this man comes, the rider upon the chariot with two horsemen, and he answered, and said: Babylon is fallen, she is fallen, and all the graven gods thereof are broken unto the ground.

21:10 O my thrashing, and the children of my floor, that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you.

21:11 The burden of Duma calls to me out of Seir: watchman, what of the night? Watchman, what of the night?

21:12 The watchman said: the morning comes, also the night: if you seek, seek: be converted, come.

21:13 The burden in Arabia. In the forest at evening you shall sleep, in the paths of Dodanim.

21:14 Meeting the thirsty bring him water, you that inhabit the land of the south, meet with bread him that flees.

21:15 For they are fled from before the swords, from the sword that hung over them, from the bent bow, from the face of a grievous battle.

21:16 For thus says the Lord to me: within a year, according to the years of a hireling, all the glory of Cedar shall be taken away.

21:17 And the residue of the number of strong archers of the children of Cedar shall be diminished: for the Lord God has spoken it.

507. The burden of the desert of the sea. Here he threatens against the enemies who oppressed them by taking away their goods, although they were joined to them by some treaty. And this is divided into three parts.

First, against those who were joined to them by a treaty of friendship;

in the second, against those who were joined by right of authority, the burden of the valley of vision (ch. 22);

in the third, against those who were joined to them by association in trade, the burden of Tyre (ch. 23).

The first of these is divided into two.

In the first, he threatens against foreign friends, namely, the Babylonians, who were friends, and yet plundered their goods, as is evident below (ch. 39);

in the second, he threatens against kindred friends: the burden of Duma (Isa 21:11).

508. Concerning the first of these, he does two things.

First, the title is set out, the burden of the sea, that is, Babylon, on account of the sound of the multitude of peoples, as above: of the desert (Isa 17:12), for it will be reduced to solitude: I will make her sea desolate, I and will dry up her spring (Jer 51:36); he introduces the threat against them that he might add the manner.

Second, the prophecy itself is set out,

and first, the vision of the threat is set out;

second, the manner of accepting the vision: for thus has the Lord said to me (Isa 21:6).

509. Concerning the first, he designates four things.

First, he designates the gravity of the tribulation, presenting a similitude: as whirlwinds, speaking in the voice of Babylon, come from Africa, from the desert, which was to the south, so comes devastation against me from a land, namely, Persia, terrible to me: the Lord’s ways are in a tempest, and a whirlwind (Nah 1:3). A hard vision, speaking in the person of Babylon: this saying is hard (John 6:61).

510. Second, he designates the devastator.

And first, as to the condition of their leader: in infidelity. Cyrus, he that is unfaithful, that is, unfaithful to his lord Baltasar, rebelling, and besieging Babylon, trusting in his effeminacy, deals unfaithfully, that is, he will deal unfaithfully, seeing that the city cannot be taken by force, fraudulently making peace and commanding homage to the king of Babylon. When the king of Babylon invited him to a banquet (concerning which, see Daniel 5), he killed him and took the city, bringing his soldiers in through a hole in the city wall, through which a stream flowed, after they had divided its water into many parts. In cruelty: he that is a spoiler; hence in punishment for his cruelty he was suffocated in blood, and it was said to him: you thirsted for blood, so drink blood; behold, he that is unbelieving, his soul shall not be right in himself (Hab 2:4).

Second, as to his departure from the region: go up, O Elam, a Persian city and province; Medaba, a city in Media, besiege Babylon: speaking in the voice of the Lord: go up against her, all nations (Jer 51:28).

Third, the power of the enemy: I have made all the mourning thereof, that is, of Babylon, to cease, so that they do not even dare to mourn, above: there was none that moved the wing, or opened the mouth, or made the least noise (Isa 10:14); or because he makes his own to mourn.

511. Third, he designates the compassion of the prophet himself, which he designates as to the body, to which the affections of the mind redound, and this as to the feeling of pain: therefore are my loins filled with pain, that is, I suffer thus like one who suffers pain in the kidneys: there were pains as of a woman in labor (Ps 47:7[48:6]); and as to falling: I fell down; and as to troubled expression: I was troubled: I was troubled, and I spoke not (Ps 76:5[77:4]; I am troubled in my exercise (Ps 54:3[55:2]).

Second, as to the affections: my heart, that is, the affections, failed, in sadness: my bowels are in pain (Jer 4:19).

Third, as to astounded understanding: darkness, that is, the troubles I have foreseen, amazed me, as if I were in darkness: every one that shall pass by Babylon, shall be astonished, and shall hiss at all her plagues (Jer 50:13). Babylon my beloved, at that time, although afterwards, Babylon was an enemy, is set in a wonder, that is, in astonishment. And I wondered, when I had seen her, with great astonishment (Rev 17:6).

512. Fourth, he designates the manner and condition of the destruction, saying: O Babylon, prepare the table, inviting Cyrus and Darius to the banquet, contemplate, that is, see, in the watchtower, that is, in the writing of the hand that writes, Mane, Thecel, Phares (Dan 5:25) in the clear light of the Lord; you princes, namely, O Cyrus, O Darius, that eat and drink, with him, arise, strengthened by the vision, take up the shield and kill him: prepare the shield and buckler (Jer 46:3).

513. Or otherwise, the words of the Lord: O prophet, prepare the table, that is, announce that it is prepared, in the watchtower, that is, in the spirit of prophecy, as above. Or the words of Cyrus: prepare the table, make haste, you Persians, give your horses their ration, that you may be prepared; you, watchman, contemplate, what may happen in the treatise; you, my princes, eat. And this stands even if it is not maintained that Cyrus and Darius were at the banquet, as some say, maintaining that the festival happened in the city, and was given over to pleasure; either they reclined at table because of the festival, or because of a truce, or once they had the victory, or because of the help that they had received, at night they attacked the city.

514. Note on the words, contemplate in the watchtower, that man ought to contemplate in the mirror of the mind

first, the sins which he has committed, that he may mourn: set you up a watchtower, make to you bitterness: direct your heart into the right way (Jer 31:21);

second, the punishments he has merited, that he may fear: the day of your inspection, your visitation comes (Mic 7:4);

third, the benefits which God has conferred on him, that he may give thanks, below: the voice of your watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Zion (Isa 52:8);

fourth, the commands God has enjoined, that he may fulfill them: the watchman of Ephraim (Hos 9:8);

fifth, the rewards which God has promised, that he may possess them. We were eyewitnesses of his greatness. For he received from God the Father honor and glory (2 Pet 1:16–17).

515. For thus has the Lord said to me. Here he sets out the manner of accepting this vision, and concerning this, he does four things.

First, the divine command is set out: go, and set a watchman, you yourself, or your disciple, whom the Hebrews say was Habakkuk; whatsoever he shall see, in the prophetic spirit, or bodily: son of man, I have made you a watchman to the house of Israel (Ezek 3:17).

516. Second, the vision is set out,

and first, he sets out the thing that was seen: and he saw a chariot with two horsemen, which was usually pulled by two horses, signifying the army of two kingdoms; a rider, namely of chariots, upon an ass, the kingdom of the Persians, which formerly was ignoble, a camel, the kingdom of the Medes, which was always lofty: as if these two animals were yoked together to a chariot in the place of two horses.

Second, the diligence of the one who sees: and he beheld them diligently: set your heart upon all that I shall show you (Ezek 40:4).

517. Third, the declaration is set out: and a lion cried out, a lion according to strength of soul, who formerly was a watchman through eminence of contemplation.

And first, he declares his own diligence: I am upon the watchtower of the Lord: I will stand upon my watch (Hab 2:1).

Second, he declares what he has seen: behold this man comes, as above;

third, the punishment of Babylon: Babylon is fallen: you are taken, O Babylon, and you were not aware of it (Jer 50:24).

518. Fourth, the declaration of the prophet to the people is set out: O my thrashing, the words of the prophet, or of Christ, that Jerusalem is to be thrashed with many tribulations, children of my floor, that is, the temple, which is located on the thrashing floor of Ornam (2 Sam 24:18); whatsoever thing he shall answer me, I will declare it to you (Jer 42:4).

519. The burden of Duma. Here he threatens against their friends and relatives.

And first, against the Idumeans, who belong to the descendants of Esau the brother of Jacob (Gen 25), and were sometimes friends, as it says in 2 Kings 3:9; I have heard all your reproaches, that you have spoken against the mountains of Israel (Ezek 35:12);

second, against the Arabs, who are of the descendants of Ishmael, who was the son of Abraham (Gen 16), where it says, the burden in Arabia (Isa 21:13).

Concerning the first, he does two things.

First, the inscription is set out, the burden of Duma, that is, of Idumea;

second, the threat, concerning which he does three things.

First, their prayer is set out: and these are the words of God to the Idumeans: he calls to me out of Seir, the Jews having been liberated after seventy years of captivity: watchman, you who guard the people of Israel, as though they were sleeping, what of the night, that is, why do you not free us from the night of captivity, as you do for them? And they show their great desire for liberation in the intensity and repetition of their words: behold he shall neither slumber nor sleep, that keeps Israel (Ps 120[121]:4).

520. Second, the refusal of their petition is set out: and the watchman, namely, God, said: the morning comes, the time of liberation for the Jews, also the night of captivity still remains for the Idumeans: but over them only was spread a heavy night (Wis 17:20).

521. Third, he adds the remedy: if you seek, me, seek, with your whole heart, abandoning idols; or, as in tribulation, so also in prosperity, below: seek the Lord, while he may be found (Isa 55:6); be converted to me with all your heart (Joel 2:12).

522. Note on the words, watchman, what of the night? (Isa 21:11), that man ought to guard himself in the day of prosperity from riches:

first, lest he choose them, considering their worthlessness: the things that were gain to me, the same I have counted loss (Phil 3:7);

second, lest he trust in them, considering their vanity: I saw in all things vanity (Eccl 2:11);

third, lest he boast in them, considering the threat of adversity in them: in the day of good things be not unmindful of evils (Sir 11:27[25]).

523. Also, he ought to guard himself in the night of adversity, lest he be broken:

first, considering the affection of the one who strikes him: my son, reject not the correction of the Lord: and do not faint when you are chastised by him (Prov 3:11);

second, considering the example of Christ, who was stricken: think diligently upon him that endured such opposition from sinners against himself (Heb 12:3);

third, considering the fruit of the striking: for that which is at present momentary and light of our tribulation works for us above measure, exceedingly an eternal weight of glory (2 Cor 4:17).

524. The burden in Arabia. Here he threatens against the Arabs.

And first, he indicates the cause of destruction: that when they offered bread to the fleeing sons of Israel, they took away their water. Hence he places the flight of the Jews: O you, Jews, in the forest, of Arabia, of Dodanim, the name of the place: they wandered in a wilderness, in a place without water: they found not the way of a city (Ps 106[107]:4). He exhorts them to mercy: meeting, you Arabs; the land of the south, that is, of the noon, below: deal your bread to the hungry (Isa 58:7). And he places the cause of mercy: for they are fled from before the swords, that they might be moved to mercy: at the voice of the horsemen, and the archers, all the city is fled away (Jer 4:29).

525. Second, because they refuse to do this, he threatens punishment: for thus says the Lord.

And first, by the Assyrians, from whom was authority of destruction of the Jews, and the destruction itself: within a year, according to the years of a hireling, which seems brief to him, in his hope for pay.

Second, by the Chaldeans: the residue, left behind by the Assyrians, shall be diminished, by the Chaldeans; Cedar, the son of Ishmael; archers, following the art of their father, where it is said of Ishmael that he became an archer (Gen 21:20).

Chapter 22

22:1 The burden of the valley of vision. What ails you also, that you too are wholly gone up to the housetops?

22:2 Full of clamor, a populous city, a joyous city: your slain are not slain by the sword, nor dead in battle.

22:3 All the princes are fled together, and are bound hard: all that were found, are bound together, they are fled far off.

22:4 Therefore have I said: depart from me, I will weep bitterly: labor not to comfort me, for the devastation of the daughter of my people.

22:5 For it is a day of slaughter and of treading down, and of weeping to the Lord the God of hosts in the valley of vision, searching the wall, and magnificent upon the mountain.

22:6 And Elam took the quiver, the chariot of the horseman, and the shield laid bare the wall.

22:7 And your choice valleys shall be full of chariots, and the horsemen shall place themselves in the gate.

22:8 And the covering of Judah shall be discovered, and you shall see in that day the armory of the house of the forest.

22:9 And you shall see the breaches of the city of David, that they are many: and you have gathered together the waters of the lower pool,

22:10 And have numbered the houses of Jerusalem, and broken down houses to fortify the wall.

22:11 And you made a lake between the two walls for the water of the old pool: and you have not looked up to the maker thereof, nor regarded him even at a distance, that wrought it long ago.

22:12 And the Lord, the God of hosts, in that day shall call to weeping, and to beating, to baldness, and to girding with sackcloth:

22:13 And behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die.

22:14 And the voice of the Lord of hosts was revealed in my ears: surely this iniquity shall not be forgiven you till you die, says the Lord God of hosts.

22:15 Thus says the Lord God of hosts: go, get you in to him that dwells in the tabernacle, to Sobna who is over the temple: and you shall say to him:

22:16 What do you here, or as if you were somebody here? For you have hewed you out a sepulcher here, you have hewed out a monument carefully in a high place, a dwelling for yourself in a rock.

22:17 Behold the Lord will cause you to be carried away, as a cock is carried away, and he will lift you up as a garment.

22:18 He will crown you with a crown of tribulation, he will toss you like a ball into a large and spacious country: there shall you die, and there shall the chariot of your glory be, the shame of the house of your Lord.

22:19 And I will drive you out from your station, and depose you from your ministry.

22:20 And it shall come to pass in that day, that I will call my servant Eliacim the son of Helcias,

22:21 And I will clothe him with your robe, and will strengthen him with your girdle, and will give your power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Judah.

22:22 And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open.

22:23 And I will fasten him as a peg in the place of the faithful, and he shall be for a throne of glory to the house of his father.

22:24 And they shall hang upon him all the glory of his father’s house, diverse kinds of vessels, every little vessel, from the vessels of cups even to every instrument of music.

22:25 In that day, says the Lord of hosts, shall the peg be removed, that was fastened in the sure place: and it shall be broken and shall fall: and that which hung thereon, shall perish, because the Lord has spoken it.

526. The burden of the valley. Here he threatens against those who were joined to the people of God by right of authority and yet were plundering their goods.

And first, as to those to whom pertained authority in temporal affairs;

second, against those to whom pertained authority in spiritual affairs: thus says the Lord (Isa 22:15).

527. Now, authority in temporal affairs pertains to kings, and therefore in the first part he threatens against Jerusalem, which was the seat of the kingdom; and concerning this, he does two things.

First, the inscription is set out: the valley, that is, Jerusalem, not because of the site of the place, which was on a mountain, but because of its baseness, for filth from every direction flowed together to it as to a valley, while they followed the act of the neighboring nations: this is Jerusalem, I have set her in the midst of the nations (Ezek 5:5); or it is called a valley because of the lowest part of the city, which was handed over to Sennacherib by Sobna. Vision, because of the holiness of the temple: for in the temple visions came to the prophets from the Lord; or because of the prominence of the place, for it could be seen from distant places; or because of the name which Abraham gave to the place, as it says in Genesis 22:14: and he called the name of that place, the Lord sees.

528. Second, the threat itself is set out. And concerning this, he does three things:

first, he denounces the fault;

second, he threatens punishment: your slain (Isa 22:2);

third, he shows the pertinacity of their obstinacy in this punishment: and you have gathered (Isa 22:9).

Concerning the first, he does two things.

First, he denounces a twofold sin:

of idolatry: what ails you also, that you too, who rejoiced in the special act of holy privilege, art gone up to the housetops, to sacrifice to idols: if you play the harlot, O Israel, at least let not Judah offend (Hos 4:15).

And the sin of strife: full of clamor, above: I looked that it should bring forth grapes, and it brought forth wild grapes (Isa 5:2).

Second, to add to the weight of their sin, the twofold benefit of God is set out, namely,

the multitude of men: a populous city: how doth the city sit solitary that was full of people (Lam 1:1);

and the fullness of joys: a joyous city, formerly, in the time of Solomon because of its great prosperity: with the joy of the whole earth is mount Zion founded (Ps 47:3[48:2]).

529. Your slain. Here he sets out the punishment.

And first, he threatens the destruction of men as to the besieged who died by hunger: your slain are not slain by the sword, but by hunger and thirst: it was better with them that were slain by the sword, than with them that died with hunger (Lam 4:9). As to fugitives, namely the princes who were taken and bound, as it says in Jeremiah 52; all the princes: her princes are become like rams that find no pastures (Lam 1:6); as to those taken in the city, who were similarly captured: all that were found, they are fled far off, led into captivity to a far off land: the Lord will bring you to a far off nation (Deut 28:49).

530. Second, he sets out the inconsolable compassion of the prophet: depart, you who console the prophet, labor not, in the manner of those who console: who will give water to my head, and a fountain of tears to my eyes that I may weep for the slain of my people (Jer 9:1).

531. Third, he sets out the manner and order of punishment: a day of slaughter, and concerning this, he sets out three things.

First, the indignation of God: a day of slaughter is imminent; searching, making it to be searched by the enemy; magnificent, making the enemy magnificent: for they trusted in mountains and walls: at that time, I will search Jerusalem with lamps, and will visit upon the men that are settled on their lees (Zeph 1:12).

532. Second, he sets out the conquest by their enemies, and Elam, a Persian city, from which came warriors with Nabuchodonosor, who held the monarchy of the East; the shield, carried against Jerusalem, laid bare the wall, on which it was hung to adorn the house: prepare the shield and buckler (Jer 46:3); or otherwise: the shield, the power of Chaldea, laid bare the wall of the temple of the gold with which it was covered.

533. Third, he sets out the infliction of damage as to four things.

First, as to the destruction of their properties: your choice valleys shall be full of chariots of Babylon: why glory in the valleys? Your valley has flowed away, O delicate daughter (Jer 49:4).

Second, as to the taking of their cities: the horsemen shall place themselves in the gate, lest anyone escape: all the princes of Babylon came in, and sat in the middle gate (Jer 39:3).

Third, as to the profanation of holy things: and the covering, that is, the holy things formerly hidden, which no one but the priest was allowed to see, of Judah shall be discovered, that is, laid bare: the gentiles have seen your shame (Lam 1:8).

Fourth, as to the destruction of their armory: you shall see in that day the armory, that is, the house of the forest, in which arms were hidden, overthrown; concerning this building, see 1 Kings 7. The city of David, most strongly, or Jerusalem itself with a strong wall in many places: the tower of David, which is built with bulwarks (Song 4:3).

534. And you have gathered together the waters. Here he sets out the pertinacity of their obstinacy.

And first, he denounces the sin of obstinacy;

second, he sets out the divine sentence against them: and the voice of the Lord of hosts was revealed (Isa 22:14).

Their pertinacity is denounced as to two things.

First, as to divine help, which they did not invoke, trusting in their own men and clever devices: you have gathered together, in one place within the city, through a hidden channel, the waters of the lower pool, which had waters flowing from the earth that nevertheless could be hindered by enemies. And have numbered the houses of Jerusalem, that water may be dispensed by number and measure; and have broken down houses which were next to the wall, so that they wouldn’t impede the defenders. And you made a lake, of the lower pool, to flow between the two walls, which encircled the city, and the water, namely, you have restored; nor regarded him, namely, God, that wrought it, the water: they have not called upon God (Ps 13:5[14:4]).

535. Second, as to divine counsel, which they held in contempt: and he shall call. And concerning this, he sets out three things.

First, the counsel itself: to weeping, of the eyes; to beating, of the hands; to baldness, according to the custom of the ancients, who did these things in sadness: be converted to me with all your heart, in fasting, and in weeping, and beating (Joel 2:12).

Second, he sets out their contempt for this counsel: and behold joy, above: the harp, and the lyre are in your feasts (Isa 5:12).

Third, the intention to hold it in contempt: let us eat and drink, 1 Corinthians 15:32, Wisdom 2:5: our time is as the passing of a shadow.

536. And the voice of the Lord of hosts was revealed. Here the sentence is set out. And it may be read as in the person of the Lord: this blasphemy of yours was revealed in my ears, that is, I heard it; surely this iniquity shall not be forgiven, as if to say: should you not believe, above: therefore forgive them not (Isa 2:9); or it may be read in the person of the prophet: this voice of the Lord was revealed in my ears. And all these things that have been said pertain to the captivity carried out at the command of Nabuchodonosor.

537. Thus says the Lord God of hosts. Here the threat against those to whom pertained authority in spiritual affairs is set out,

and first, against the priest at that time;

second, against the entire priestly order: in that day, says the Lord of hosts (Isa 22:25).

Concerning the first, he does two things:

first, he foretells the deposition of him who, shaken by fear, handed the city over to Sennacherib, that is, the lower part of the city;

second, the substitution of another: and it shall come to pass in that day (Isa 22:20).

538. Concerning the first, he does three things.

First, he describes the person from his office: him that dwells in the tabernacle; for it belonged to the priests to keep watch in the tabernacle, as it says in Numbers 1:53; who is over, the highest over ten.

539. Second, he denounces a threefold sin: of unworthy dwelling: what dost you here, in my house, unworthy of such a dwelling: what is the meaning that my beloved has wrought much wickedness in my house? (Jer 11:15); of proud presumption concerning himself: or as if you wert somebody here, you think of yourself as if you were of some value, when you are nothing: O shepherd, and idol (Zech 11:17); of building an elaborate tomb: you have hewed out, here in Jerusalem next to the temple, a monument, that is, an epitaph, in a high place, that is, in the highest place of the tomb; or literally, he had set up his tomb in a high place as his monument, as in 1 Maccabees 13:25–30.

540. Third, he threatens a threefold punishment: behold the Lord.

First, of subjugation: as a cock, which raises chicks like a hen, being castrated, called a capon, is carried away, bound, and without struggle; and he will lift you up and as a garment, easily lifted over the shoulder: you Phassur, and all that dwell in your house, shall go into captivity, and you shall go to Babylon, and there you shall die, and there you shall be buried, you and all your friends (Jer 20:6).

Second, of confusion: he will crown you with a crown of tribulation, that is, in place of the crown which you used in pontifical worship, you will have tribulation; like a ball, which finds no high station; the chariot of your glory, which bore you gloriously, is turned into your confusion; the shame of the house of your Lord, that is, the glory which you had in the house of the Lord, is turned for you into ignominy: I will change their glory into shame (Hos 4:7).

Third, the punishment of deposition, and I will drive you out from your station: so Solomon cast out Abiathar from being the priest of the Lord (1 Kgs 2:27).

541. And it shall come to pass in that day. Here he sets out the substitution of another, and concerning this he sets out three things.

His election: I will call, one of the twenty-four mentioned in 1 Chronicles 25; I will raise me up a faithful priest, who shall do according to my heart (1 Sam 2:35).

Second, his consecration: and I will clothe him, for they were consecrated with pontifical garments, as is evident from Leviticus 18, concerning these garments, and Exodus 28.

Third, he confers jurisdiction on him: and I will give your power into his hand.

542. And first, as to the power which he had among the people, he sets out power: and your power, namely, I will give: may his days be few: and his bishopric let another take (Ps 108[109]:8); and he shall be as a father: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).

543. Second, as to the power which he had regarding the temple: and I will lay the key, which was of gold, of the house of David, that is, of the temple, for the building of which David prepared the materials, as is evident from 1 Chronicles 29, upon his shoulder, that is, his government, or because the key was used as a kind of adornment; he shall open, for it was allowed to him to enter into the holy of holies once per year, as it says in Hebrews 9:7.

544. Third, as to the power which he had over the whole order of ministers: and I will fasten him as a peg, the diminutive form of palum (stake): for as various vessels are hung on a certain stake, so various offices, which had use of various vessels in the ministries of the house of the Lord, pertained to his care; in the place of the faithful, namely, the temple. Concerning this power, see Numbers 2 and 24.

545. In that day. Here he sets out the threat against the whole priesthood, which was destroyed in the time of Sedecias, when Nabuchodonosor took them captive; for what was said above of Sobna pertains to the time of Sennacherib. And here the priesthood itself, which ceased in the time of captivity, is called a peg: the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim (Hos 3:4).

546. Note on the words, him that dwells in the tabernacle (Isa 22:15), that the tabernacle is manifold:

first, of carnal concupiscence, which belongs to swine: we have an altar whereof they have no power to eat who serve the tabernacle (Heb 13:10);

second, of temporal and natural life, which belongs to men: for I am assured that the laying away of this my tabernacle is at hand (2 Pet 1:14);

third, of the Church militant, which belongs to warriors, above: there shall be a tabernacle for a shade in the daytime from the heat (Isa 4:6);

fourth, of contemplative wisdom, which belongs to those who rest: we will go into his tabernacle: we will adore in the place where his feet stood (Ps 131[132]:7);

fifth, of eternal vision or our heavenly homeland, which belongs to all the blessed, below: your eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed (Isa 33:20).

Chapter 23

23:1 The burden of Tyre. Howl, you ships of the sea, for the house is destroyed, from whence they were wont to come: from the land of Cethim it is revealed to them.

23:2 Be silent, you that dwell in the island: the trade of Sidon passing over the sea, have filled you.

23:3 The seed of the Nile in many waters, the harvest of the river is her revenue: and she is become the mart of the nations.

23:4 Be ashamed, O Sidon: for the sea speaks, even the strength of the sea, saying: I have not been in labor, nor have I brought forth, nor have I nourished up young men, nor brought up virgins.

23:5 When it shall be heard in Egypt, they will be sorry when they shall hear of Tyre:

23:6 Pass over the seas, howl, you inhabitants of the island.

23:7 Is not this yours, which gloried from of old in her antiquity? Her feet shall carry her afar off to sojourn.

23:8 Who has taken this counsel against Tyre, that was formerly crowned, whose merchants were princes, and her traders the nobles of the earth?

23:9 The Lord of hosts has designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth.

23:10 Pass your land as a river, O daughter of the sea, you have a girdle no more.

23:11 He stretched out his hand over the sea, he troubled kingdoms: the Lord has given a charge against Chanaan, to destroy the strong ones thereof.

23:12 And he said: you shall glory no more, O virgin daughter of Sidon, who sustain calumny: arise and sail over to Cethim, there also you shall have no rest.

23:13 Behold the land of the Chaldeans, there was not such a people, the Assyrians founded it: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have brought it to ruin.

23:14 Howl, O you ships of the sea, for your strength is laid waste.

23:15 And it shall come to pass in that day that you, O Tyre, shall be forgotten, seventy years, according to the days of one king: but after seventy years, there shall be unto Tyre as the song of a harlot.

23:16 Take a harp, go about the city, harlot that have been forgotten: sing well, sing many a song, that you mayst be remembered.

23:17 And it shall come to pass after seventy years, that the Lord will visit Tyre, and will bring her back again to her traffic: and she shall commit fornication again with all the kingdoms of the world upon the face of the earth.

23:18 And her merchandise and her hire shall be sanctified to the Lord: they shall not be kept in store, nor laid up: for her merchandise shall be for them that shall dwell before the Lord, that they may eat unto fullness, and be clothed for a continuance.

547. The burden of Tyre. In this part he threatens against the Tyrians, who were joined to the people of God by association in trade. And this is divided into two parts:

first, he threatens the destruction which was carried out by Nabuchodonosor;

in the second part, he promises liberation: and it shall come to pass after seventy years (Isa 23:17).

Concerning the first, he sets out three things:

first, the sadness of the compassionate;

second, the flight of the fearful: pass over the seas (Isa 23:6);

third, the punishment of destruction: the Lord has given a charge (Isa 23:11).

548. Concerning the first, he sets out three things.

First, the sorrow of the traders, setting out their mourning: howl, you ships, namely Carthaginian ships: the merchants of the earth have been made rich by the power of her delicacies (Rev 18:3); and the motive of their mourning: the house is destroyed, that is, Tyre, from whence was wont to come, trade; and also the manner in which they learned of it: from the land of Cethim, that is, Greece: Alexander . . . coming out of the land of Cethim, had overthrown Darius (1 Macc 1:1).

549. Second, he sets out their stupor: be silent, adding three things in which they gloried, namely,

in the fortification of their position: you that dwell in the island;

in the abundance of their merchandise: trade, that is, in which they trade; have filled you, with riches;

in abundance of grain: the seed of the river Nile, that is, her harvest, and revenue, namely of Tyre, for much wheat came to them from Egypt, and therefore she is become the mart of the nations: say to Tyre that dwells at the entry of the sea, being the mart of the people for many islands (Ezek 27:3).

550. Third, he sets out the confusion of their neighbors.

And first, of the Sidonians, whose colony Tyre was: the sea, that is, traders of the sea, speaks: be you ashamed, O Sidon, for you did not defend Tyre; for my strength, that is, Tyre, is saying: I have not been in labor, that is: it profited me not to have been in labor, for I was captured. Or otherwise: the sea, that is, the strength of the sea, that is, the traders who were strong on the sea, speaks: be you ashamed, O Sidon, saying: I have not been in labor, in the defense of Tyre. Or otherwise: Sidon speaks: O Sea, even the strength of the sea, that is, Tyre, be ashamed, you, Tyre, saying what follows. Or Sidon saying: while you may have been born from me, O Tyre, you were captured thus as if I had not labored with you, below: I will proceed to cause an admiration (Isa 29:14).

551. Second, of the Egyptians: when it shall be heard in Egypt: behold I do a thing in Israel: and whosoever shall hear it, both his ears shall tingle (1 Sam 3:11).

552. Pass over the seas. Here he foretells the flight of the fearful, as to those who, when Nabuchodonosor was attacking the city, fled into Egypt with their ships.

And first, he exhorts them to flight,

second, to constancy or haste of flight: pass your land (Isa 23:10).

Concerning the first, he does three things.

First, the flight of the fearful: pass over, you who flee, howl, you who remain, above: the branches thereof are left, they are gone over the sea (Isa 16:8).

Second, the ignominy of those who remain: is this not; and concerning this, he does two things.

First, he foretells their ignominy,

recalling first their former glory: is not this yours, namely, your city?

Her feet shall carry her afar off, as to those taken captive: my delicate ones have walked rough ways (Bar 4:26).

Third, wonder, setting out first the question of the wonderer: who knew this one crowned, as though queen of other cities; whose merchants were princes, because of their excessive luxuries: how are you fallen, that dwell in the sea, renowned city that was strong in the sea, with your inhabitants? (Ezek 26:17).

And he adds the response: the Lord of hosts has designed it, to pull down the pride of all glory: scatter the proud in your indignation, and behold every arrogant man, and humble him (Job 40:6).

553. Pass your land. Here he exhorts them to flee quickly.

And first, he sets out the exhortation: pass your land as a river, which is crossed quickly by boat: furnish yourself to go into exile, you daughter inhabitant of Egypt (Jer 46:19).

Second, he assigns the reason on their own part: you have a girdle, that is, strength, no more: behold I have made you small among the nations (Obad 1:2). Otherwise, on the part of God: he stretched out his hand over the sea, above: the Lord shall lay waste the tongue of the sea of Egypt (Isa 11:15).

554. The Lord has given a charge. Here he threatens destruction.

And first, the scourge of persecution;

second, he foretells the mourning of compassion: howl (Isa 23:14);

third, he designates the time of destruction: and it shall come to pass in that day (Isa 23:15).

Concerning the first, he does three things.

First, setting out divine indignation, the precept: the Lord has given a charge, to Nabuchodonosor, against Chanaan, in which Tyre is located: the Lord said to me: go up to this land, and destroy it (2 Kgs 18:25). And the intended end: and he said: you shall glory no more, O virgin daughter of Sidon, who sustain calumny, accused of pride: let not the wise man glory in his wisdom, and let not the rich man glory in his riches (Jer 9:23); and he excludes any remedy: arise and sail over to Cethim, there also you shall have no rest: neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot (Deut 28:65).

555. Second, he sets out the strength of the enemy: behold the land of the Chaldeans, there was not such a people, before them; the Assyrians, or Nabuchodonosor, founded it: is not this Babylon, which I have built? (Dan 4:27).

556. Third, he sets out the destruction as to the subjugation of men: they have led away the strong ones thereof into captivity, above: their strong ones, and their people, and their high and glorious ones shall go down into it (Isa 5:14); as to the destruction of houses: they have destroyed the houses, above: it shall be as a ruinous heap of stones (Isa 17:1).

557. Howl. Here he sets out the mourning (Ezek 27:14). And it shall come to pass. Here he designates the time: seventy years, according to the days of one king, who rarely even lives so long, below: the Lord has forsaken me, and the Lord has forgotten me (Isa 49:14).

558. But after seventy years. Here he promises liberation.

And first, he sets out the song of the liberated, setting out the time of singing: after seventy years; as the song of a harlot, who, cast aside by a man, throws herself about and moves the hearts of others to mercy through songs in which she remembers her former dignity. And he sets out the song as to the instrument: take a harp; as to the place: about the city; as to the manner: sing well; as to the number, sing many a song. He also sets out the fruit: that you mayst be remembered: it is commonly said: if a man put away his wife, and she go from him, and marry another man, shall he return to her any more? (Jer 3:1).

559. Second, he promises the benefit of a liberator: and it shall come to pass after seventy years; that the Lord will visit Tyre, and will bring her back again to her traffic: and she shall commit fornication again, that is, she shall trade: I will glorify them (Jer 30:19).

On the contrary: Ezekiel 27:36 says of Tyre, you are brought to nothing, and you shall never be any more; the Gloss there says, that is, in memory, which is the life of one man, which is seventy years; the days of our years in them are threescore and ten years (Ps 89[90]:10).

560. Third, he sets out the fruit of liberation: and her merchandise and her hire shall be, below: for brass I will bring gold, and for iron I will bring silver (Isa 60:17).

561. Note on the words, take a harp (Isa 23:16), that the harp signifies an upright life:

first, as the mortification of the flesh, because of the material of the strings: I will sing to you with the harp, you Holy One of Israel (Ps 70[71]:22);

second, as to the connection of the virtues, because of the harmony of the song, above: my bowels shall sound like a harp for Moab (Isa 16:11);

third, as to the sweetness of good works, because of the joy of the listener: they take the timbrel, and the harp, and rejoice at the sound of the organ (Job 21:12).

562. Note also on the words, go about the city (Isa 23:16), that man ought to go about the city:

first, of his own conscience, by reflecting on his sins: the mourners shall go round about in the street before the silver cord be broken (Eccl 12:5–6);

second, of the Church militant, by imitating the example of the just: surround Zion, and encompass her (Ps 47:13[48:12]);

third, of our heavenly homeland, by considering the reward of the saints: I will rise, and will go about the city (Song 3:2).

563. Note also on the words, sing well (Isa 23:16), that man ought to sing well:

first, cheerfully: to our God be joyful praise (Ps 146[147]:1);

second, attentively: I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15);

third, devoutly: and the people offered victims, and praises with a devout mind (2 Chr 29:31).

564. Note also on the words, sing many a song (Isa 23:16), that we ought to sing many songs:

first, because of his greatness: glorify the Lord as much as ever you can, for he will yet far exceed, and his magnificence is wonderful (Sir 43:32[30]);

second, because of the multitude of inward goods, make melody, rejoice and sing (Ps 97[98]:4);

third, because of the abundance of our sins: seven times a day I have given praise to you . . . Lord God, destroy me not (Ps 118[119]:164).

Chapter 24

24:1 Behold the Lord shall lay waste the earth, and shall strip it, and shall afflict the face thereof, and scatter abroad the inhabitants thereof.

24:2 And it shall be as with the people, so with the priest: and as with the servant so with his master: as with the handmaid, so with her mistress: as with the buyer, so with the seller: as with the lender, so with the borrower: as with him that calls for his money, so with him that owes.

24:3 With desolation shall the earth be laid waste, and it shall be utterly spoiled: for the Lord has spoken this word.

24:4 The earth mourned, and faded away, and is weakened: the world faded away, the height of the people of the earth is weakened.

24:5 And the earth is killed by the inhabitants thereof: because they have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant.

24:6 Therefore shall a curse devour the earth, and the inhabitants thereof shall sin: and therefore they that dwell therein shall be mad, and few men shall be left.

24:7 The vintage has mourned, the vine has languished away, all the merry have sighed.

24:8 The mirth of timbrels has ceased, the noise of them that rejoice is ended, the melody of the harp is silent.

24:9 They shall not drink wine with a song: the drink shall be bitter to them that drink it.

24:10 The city of vanity is broken down, every house is shut up, no man comes in.

24:11 There shall be a crying for wine in the streets: all mirth is forsaken: the joy of the earth is gone away.

24:12 Desolation is left in the city, and calamity shall oppress the gates.

24:13 For it shall be thus in the midst of the earth, in the midst of the people, as if a few olives, that remain, should be shaken out of the olive tree: or grapes, when the vintage is ended.

24:14 These shall lift up their voice, and shall give praise: when the Lord shall be glorified, they shall whinny from the sea.

24:15 Therefore glorify the Lord in instruction: the name of the Lord God of Israel in the islands of the sea.

24:16 From the ends of the earth we have heard praises, the glory of the just one. And I said: my secret to myself, my secret to myself, woe is me: the prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated.

24:17 Fear, and the pit, and the snare are upon you, O you inhabitant of the earth.

24:18 And it shall come to pass, that he that shall flee from the noise of the fear, shall fall into the pit: and he that shall rid himself out of the pit, shall be taken in the snare: for the flood-gates from on high are opened, and the foundations of the earth shall be shaken.

24:19 With breaking shall the earth be broken, with crushing shall the earth be crushed, with trembling shall the earth be moved.

24:20 With shaking shall the earth be shaken as a drunken man, and shall be removed as the tent of one night: and the iniquity thereof shall be heavy upon it, and it shall fall, and not rise again.

24:21 And it shall come to pass, that in that day the Lord shall visit upon the host of heaven on high, and upon the kings of the earth, on the earth.

24:22 And they shall be gathered together as in the gathering of one bundle into the pit, and they shall be shut up there in prison: and after many days they shall be visited.

24:23 And the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and shall be glorified in the sight of his ancients.

565. Behold the Lord. In this part, he threatens the destruction of the entire earth, either that which was carried out in particular kingdoms and different regions, or that which is to come in the day of judgment, according to what is said above, this is the counsel, that I have purposed upon all the earth (Isa 14:26); however, some explain this as pertaining to the land of the Jews, or the land of Babylon, or the land of the Idumeans. And it is divided into two parts:

in the first, he threatens against the inhabitants of the land;

in the second, against the rulers of the peoples: and it shall come to pass, that in that day (Isa 24:21).

Concerning the first, he sets out three things:

first, the destruction of men;

second, the removal of joys, where it says: the vintage has mourned (Isa 24:7);

third, a multitude of dangers: the prevaricators (Isa 24:16).

566. Concerning the first, he does three things.

First, he threatens destruction: the Lord shall strip it, purging it of inhabitants; lay waste, depriving it of those who cultivate it; afflict, with various punishments, the face, that is, inhabitants on its surface; scatter abroad, dividing them into various parts by captivity: I have stripped you bare (Joel 1:7).

567. Second, the universality of destruction as to those punished, making equal those who differ in rank: as with the people, so with the priest; in condition: as with the servant so with his master; in possession of things: as with the buyer, so with the seller: the small and great are there, and the servant is free from his master (Job 3:19). As to the diversity of punishments: with desolation, setting out the loss as to immovable things: the earth shall be laid waste; as to movable things: it shall be spoiled: with desolation is all the land made desolate (Jer 12:11). As to the downfall of power, the earth mourned, and faded away, using the past tense for the future, that is, it shall fade away, mourning for its weakness; and this is: is weakened, that this may be said as to the common people; but as to the powerful, the world, that is, leaders of the world, faded away, above: I will visit the evils of the world (Isa 13:11). And he sets out the killing of men: and the earth is killed: the land was killed (Ps 105[106]:38).

568. Third, he shows the equity of the punishment: because they have transgressed, and he does this by comparing it to their fault; hence he does two things.

First, he sets out their fault: they have transgressed the laws, written or natural; the ordinance, of custom; the covenant, of friendship, everlasting, because it is caused by likeness of kind: they have transgressed my covenant, and have violated my law (Hos 8:1); they have polluted the sanctuary, they have acted unjustly against the law (Zeph 3:4).

569. Second, he threatens a fourfold punishment because of this fault:

first, a divine curse: a curse: the land has mourned by reason of cursing (Jer 23:10);

second, divine desertion: they shall sin, as if the Lord has abandoned them: for this cause, God delivered them up to shameful affections (Rom 1:26); he that is filthy, let him be filthy still (Rev 22:11);

third, they shall be made foolish: therefore they shall be mad: they were turned aside into vanities (Ps 77[78]:57);

fourth, reduction in numbers: few men shall be left: you shall remain few in number (Deut 28:62).

570. The vintage has mourned. Here he threatens the removal of joys as to the wicked;

and second, he sets out the joys of the good: as if a few olives (Isa 24:13).

Concerning the first, he does three things.

First, he sets out the ending of joy which came from three things:

either in the fertility of things, the vintage has mourned, failing, that is, it was the cause of mourning, above: there shall be no rejoicing nor shouting in the vineyards (Isa 16:10).

Or in the playing of games: the mirth of timbrels has ceased: the voice of harpers, harping on their harps (Rev 14:2).

Or in the pleasures of feasts: they shall not drink wine with a song, above: the harp, and the lyre, and, the timbrel and the pipe, and wine are in your feasts (Isa 5:12).

571. Second, he sets out the recompense of sadness: the drink shall be bitter, for in their feasts, they will have sadness, against the pleasures of feasts: I will turn your feasts into mourning (Amos 8:10). The city of vanity is broken down, against the vanity of games, all things are vanity (Ps 38:6[39:5]); vanity of vanities, and all is vanity (Eccl 1:2); the city, of Babylon, any soul. There shall be a crying, of those lamenting over the lack of wine, against fertility: in all vineyards there shall be wailing (Amos 5:17).

572. Third, he concludes the exchange: all mirth is forsaken, exchanged for sadness: woe to you that laugh: for you shall weep (Luke 6:25); laughter shall be mingled with sorrow (Prov 14:13).

573. As if. Here he places the joys of the good.

And first, he foretells the praise of those to come, whose salvation he foretells: as if a few; few will be saved, in relation to the others, above: the fruit thereof that shall be left upon it, shall be as the shaking of the olive tree, two or three berries in the top of a bough (Isa 17:6). And he places their praise: these shall give praise; they shall whinny, like horses to signify their great joy, below: the voice of your watchmen: they have lifted up their voice, they shall praise together (Isa 52:8).

574. Second, he introduces praise in the present: therefore.

And first, he places the precept, glorify the Lord in instruction, that is, in teaching others; another translation has: in praises: glorify the Lord as much as ever you can, for he will yet far exceed (Sir 43:32[30]).

Second, he designates the fulfillment of the precept: from the ends of the earth we have heard praises, the glory of the just one, that is, Christ, below: behold the Lord has made it to be heard in the ends of the earth (Isa 62:11).

Third, the reward of those who fulfill it: and I said: my secret, of their reward: eye has not seen, nor ear heard: neither has it entered into the heart of man, what things God has prepared for them that love him (1 Cor 2:9); to myself, alone. Woe is me, for I cannot tell of it to others: I heard secret words which it is not granted to man to utter (2 Cor 12:4). Of the punishments of the damned: woe is me, such great punishments I see; and thus this belongs with the following part.

575. The prevaricators. Here he threatens a multitude of dangers, and concerning this, he does two things.

First, he denounces the diversity of their sins: prevaricators, by omission, transgressors, by commission, I have accounted all the sinners of the earth prevaricators (Ps 118[119]:119).

Second, he threatens a multitude of dangers.

And first, he sets out this multitude: fear. He speaks in likeness to those who flee pursuers because of fear, above: they shall fall, and shall be broken in pieces (Isa 8:15); a voice of terror (Jer 30:5).

576. Second, the impossibility of escaping: and it shall come to pass, that he that shall flee from the noise of the fear, shall fall into the pit: as if to say, he will decide upon Scylla, wanting to avoid Charybdis: that which the palmerworm has left, the bruchus has eaten (Joel 1:4). And he assigns the cause: for tribulation will come to them from both heaven and from earth, and this is the flood-gates, that is, hidden channels through which water flows: the floodgates of heaven were opened (Gen 7:11).

577. Third, he shows the impossibility of reparation under a threefold similitude, namely,

of divided things, which are not restored: breaking, as to division into large parts, crushing, as to division into small parts: behold the eyes of the Lord God are upon the sinful kingdom, and I will crush it from the face of the earth (Amos 9:8);

and through the similitude of shaken things, which are not made stable: with trembling shall the earth be moved, from place to place, shaken, as if trembling in its own place, as a drunken man, above: they have caused Egypt to err in all its works, as a drunken man staggers and vomits (Isa 19:14);

and through the similitude of a traveler’s tent, which is not fixed firmly in the same place: as the tent, below: my generation is at an end, and it is rolled away from me, as a shepherd’s tent (Isa 38:12). And he assigns the cause: and the iniquity thereof shall be heavy upon it, like a heavy weight, so that it does not rise again: what is heavier than lead? (Sir 22:7[14]); sin sits on a talent (Zech 5:7); my iniquities are as a heavy burden are become heavy upon me (Ps 37:5[38:4]).

578. And it shall come to pass. Here he threatens against the rulers of the people; and concerning this he sets out three things.

First, he sets out their punishment: in that day, of judgment; the Lord shall visit upon the host of heaven on high, that is, the demons, and upon the kings of the earth, these same demons: now shall the prince of this world be cast out (John 12:31); or also the wicked kings: and they shall be gathered together, at the same time in hell: which was prepared for the devil and his angels (Matt 25:41); as in the gathering of one bundle: bind it into bundles to burn (Matt 13:30), that they may be alike in punishment who were alike in sin: I saw the beast and the kings of the earth and their armies, gathered together (Rev 19:19). Or, in that day, namely, the day of the destruction of particular kingdoms; the host of heaven on high, the idols, namely, of the sun and moon and the other stars: he adored all the host of heaven (2 Kgs 21:3); and they shall be gathered together, through destruction, below: all the host of the heavens shall pine away (Isa 34:4).

579. Second, he designates the measure of the punishment as to time: and after many days they shall be visited, for after however much time of torment, they shall be punished in eternity: go, you cursed, into everlasting fire (Matt 25:41); or in the day of judgment, that, when the judgment has been executed, they might return to hell immediately; or, according to another interpretation: they shall be consoled, for after the storm, he makes a calm for all (Tob 3:22).

580. Third, the glory of him who punishes,

and first, of the judge: and the moon shall blush, that is, its splendor shall be thought nothing in comparison to the splendor of the body of Christ: the sun shall be turned into darkness, and the moon into blood: before the great and dreadful day of the Lord doth come (Joel 2:31); or, the worshippers of the sun and moon.

Second, of the judge’s assessors: when the Lord of hosts shall reign . . . and shall be glorified in the sight of his ancients, above: the Lord will enter into judgment with the senators (Isa 3:14).

581. Note on the words, the drink shall be bitter (Isa 24:9), that the drink of sin is bitter:

first, because of the remorse of conscience: her end is bitter (Prov 5:4);

second, because of the fear of death: O death, how bitter is the remembrance of you (Sir 41:1);

third, because of the lack of divine sweetness: know you, and see that it is an evil and a bitter thing for you, to have left the Lord your God (Jer 2:19);

fourth, because of the mourning of penance, below: I will recount to you all my years in the bitterness of my soul (Isa 38:15).

582. Note on the word, secret (Isa 24:16), that the mighty works of God are secret:

first, because of their greatness: all men take not this word (Matt 19:11); if I have spoken to you earthly things, and you believe not: how will you believe, if I shall speak to you heavenly things? (John 3:12);

second, because of their dignity: to you it is given to know the mysteries of the kingdom of heaven (Matt 13:11), but to others, in parables;

third, because of the unsuitableness of others: give not that which is holy to dogs (Matt 7:6).

583. Note on the words, and it shall come to pass, that in that day the Lord shall visit (Isa 24:21), that the visitation of the Lord is manifold:

first, of condemnation: in the time of their visitation they shall fall (Jer 8:12);

second, of correction: I will visit their iniquities with a rod (Ps 88:33[89:32]);

third, of consolation: the Orient from on high has visited us (Luke 1:78).

Chapter 25

25:1 O Lord, you are my God, I will exalt you, and confess your name: for you have done wonderful things, your designs of old faithful, amen.

25:2 For you have reduced the city to a heap, the strong city to ruin, the house of strangers, to be no city, and to be no more built up for ever.

25:3 Therefore shall a strong people praise you, the city of mighty nations shall fear you.

25:4 Because you have been a strength to the poor, a strength to the needy in his distress: a hope from the whirlwind, a shadow from the heat. For the spirit of the mighty is like a whirlwind beating against a wall.

25:5 You shall bring down the tumult of strangers, as heat in thirst: and as with heat under a burning cloud, you shall make the branch of the mighty to wither away.

25:6 And the Lord of hosts shall make unto all people in this mountain, a feast of fat things, a feast of wine, of fat things full of marrow, of wine purified from the lees.

25:7 And he shall destroy in this mountain the face of the bond with which all people were tied, and the web that he wove over all nations.

25:8 He shall cast death down headlong for ever: and the Lord God shall wipe away tears from every face, and the reproach of his people he shall take away from off the whole earth: for the Lord has spoken it.

25:9 And they shall say in that day: lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have endured for him, we shall rejoice and be joyful in his salvation.

25:10 For the hand of the Lord shall rest in this mountain: and Moab shall be threshed under him, as straw is broken in pieces with the wain.

25:11 And he shall stretch forth his hands under him, as he that swims stretches forth his hands to swim: and he shall bring down his glory with the dashing of his hands.

25:12 And the bulwarks of your high walls shall fall, and be brought low, and shall be pulled down to the ground, even to the dust.

584. O Lord, you are my God. Here thanksgiving is set out;

and first, for the exaltation of the people;

second, for their justification: in that day (ch. 26);

third, for paternal correction: in that day (ch. 27).

The first of these is divided into two parts.

In the first, the thanksgiving is set out: I will exalt you, I will proclaim you loudly before others, and confess your name, giving thanks within myself: I will confess you, O Lord, in my whole heart (Ps 9:2[1]).

585. Second, the matter of the thanksgiving is set out: for you have done.

And first, in general, as to the greatness of his deeds: wonderful things: who doth great things, and unsearchable things (Job 5:9); as to his fulfillment of promises: faithful: reward them that patiently wait for you, that your prophets may be found faithful (Sir 36:18[21]); amen, that is, truly.

Second, in particular: for you have reduced;

and first, works which pertain to the suppression of the wicked;

second, which pertain to the exaltation of the good: and the Lord of hosts shall make (Isa 25:6).

586. Concerning the first, he does three things:

first, he threatens the scourge of punishment;

second, he sets out the fruit of punishment: therefore shall a strong people praise you (Isa 25:3);

third, the manner of punishment, where it says, as heat in thirst (Isa 25:5).

Therefore, he first says, you have reduced the city, Jerusalem, to a heap; the house of strangers, to God, namely, the Jews; to be no more built up for ever, for it was not afterwards built in the same place, above: behold Damascus shall cease to be a city (Isa 17:1); Zion shall be ploughed as a field, and Jerusalem shall be as a heap of stones (Mic 3:12); you are brought to nothing (Ezek 27:36). Or, this refers to Babylon, or some other city of the gentiles who were opposed to them.

587. Therefore shall a strong people praise you. Here he sets out the fruit of punishment in the subjection of men to God.

And first, he sets out two signs of subjection:

praise, a strong people shall praise you, strong, as much as they are subject to you, or a gentile people strong in passions;

fear, every city shall fear you, below: the strength of the Gentiles shall come to you (Isa 60:5).

Second, he assigns the reason,

which he sets out first: because you have been a strength to the poor, who has little, even if it is sufficient for him, to the needy, who is in need: the Lord is my refuge: and my God the help of my hope (Ps 93[94]:22).

Second, he sets out a similitude: a hope, of defense, from the whirlwind, because of the violence of the persecutor; a shadow, of consolation, from the heat, because of the affliction of persecution, below: a man shall be as when one is hid from the wind, and hides himself from a storm (Isa 32:2).

Third, he sets out the explanation: the spirit, that is, the indignation and pride, above: as whirlwinds come from Africa, it comes from the desert from a terrible land (Isa 21:1).

588. As heat in thirst. Here he sets out the manner of punishment as to affliction: as heat in thirst, afflicts, the tumult, the proud clamor, of strangers; as to barrenness: and as with heat under a burning cloud, united by the south wind, by which fruit of the vine is sometimes destroyed because of its excessive heat: for the sun rose with a burning heat and parched the grass: and the flower thereof fell off (Jas 1:11).

589. And the Lord of hosts shall make. Here he sets out those things that pertain to the exaltation of the good, and this is threefold.

First, as to abundance of honor, which he describes under a metaphor of a feast which is prepared from fat animals and clarified wine; in this mountain, for it was there that Christ suffered, from which all good things come forth to us, or because it is there that he will judge, as it says in Matthew 22:4: behold, I have prepared my dinner: my beeves and fatlings are killed.

590. Second, as to the removal of evils: and he shall destroy, as to the punishment of death, which he calls a bond, inasmuch as we are bound to it from sin, and a web inasmuch as it is a just sentence woven by God: death is swallowed up in victory (1 Cor 15:54); O death, I will be your death; O hell, I will be your bite (Hos 13:14). The sadness of sorrow: and the Lord God shall wipe away tears from every face: God shall wipe away all tears from the eyes of the saints (Rev 21:4); the ignominy of confusion, and the reproach, above: take away our reproach (Isa 4:1). Some refer this to the judgment carried out in the death of Holofernes, who came against all nations; and similarly concerning the feast. And he sets out the thanksgiving, and they shall say, we have endured for him, patiently waiting: you that fear the Lord, endure for his mercy (Sir 2:7). And he sets out the reason: for the hand of the Lord, with which nothing evil can exist: this is my rest for ever and ever (Ps 131[132]:14).

591. Third, as to the oppression of their enemies, namely, the Moabites, who were most hostile to them because of dreams.

And first, he sets out their affliction: threshed: they have threshed Galaad with iron wains (Amos 1:3);

second, their complete subjection: he shall stretch forth his hands, as though prostrate and seeking mercy or help, below: they shall come (49). And the destruction of their fortifications: and the bulwarks, which are mentioned above (Isa 16:7).

592. Note on the words, confess your name (Isa 25:1), that confession is manifold:

first, of humility: confess therefore your sins one to another (Jas 5:16);

second, of truth: with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Rom 10:10);

third, of praise: confess to the Lord on the harp (Ps 32[33]:2);

fourth, of thanksgiving, above: I will confess to you, O Lord, for you were angry with me: your wrath is turned away, and you have comforted me (Isa 12:1).

593. Note also on the word, amen (Isa 25:1), that amen is Hebrew, and when it is used as a verb, it means “so be it,” and all the people shall say: amen (Deut 27:15); when it is used as an adverb, it means “truly,” amen, amen, I say to you (John 6:26); when it is used as a noun, it means “truth,” these things says the amen (Rev 3:14). When it is Greek, it means “without defect,” from a, which means “without,” and men, which means “defect”: who is God blessed for ever. Amen (Rom 9:5).

594. Note on the words, a feast of fat things (Isa 25:6), that the feast is threefold.

First, the family feast of the Church militant, in which he sets out three things:

first, the bitterness of suffering: you shall eat it with wild lettuce (Exod 12:8); as often as you shall eat this bread and drink the chalice, you shall show the death of the Lord, until he come (1 Cor 11:26);

second, the sweetness of love: you gave them bread from heaven, bread from heaven, prepared without labor; having in it all that is delicious, and the sweetness of every taste (Wis 16:20);

third, fatness, as to its effect: you have fattened my head with oil (Ps 22[23]:5).

595. Second is the private feast of the soul, in which he sets out three things:

first, the wine of love: your breasts are better than wine (Song 1:1);

second, the honey of contemplation: how sweet are your words to my palate! More than honey to my mouth (Ps 118[119]:103);

third, the milk of purification unto growth toward perfection: endowed with reason, desire the milk without guile (1 Pet 2:2).

596. Third is the solemn feast of the heavenly court, in which he sets out three things:

first, wine unto drunkenness: eat, O friends, and drink, and be inebriated, my dearly beloved (Song 5:1);

second, honey unto satiety: I shall be satisfied when your glory shall appear (Ps 16[17]:15);

third, milk unto perfection of body and soul: your eyes as doves upon brooks of waters, which are washed with milk (Song 5:12).

Chapter 26

26:1 In that day shall this canticle be sung in the land of Judah. Zion the city of our strength a savior, a wall and a bulwark shall be set therein.

26:2 Open the gates, and let the just nation, that keeps the truth, enter in.

26:3 The old error is passed away: you will keep peace: peace, because we have hoped in you.

26:4 You have hoped in the Lord for eternal ages, in the Lord God mighty for ever.

26:5 For he shall bring down them that dwell on high, the high city he shall lay low. He shall bring it down even to the ground, he shall pull it down even to the dust.

26:6 The foot shall tread it down, the feet of the poor, the steps of the needy.

26:7 The way of the just is right, the path of the just is right to walk in.

26:8 And in the way of your judgments, O Lord, we have patiently waited for you: your name, and your remembrance are the desire of the soul.

26:9 My soul has desired you in the night: yea, and with my spirit within me in the morning early I will watch to you. When you shall do your judgments on the earth, the inhabitants of the world shall learn justice.

26:10 Let us have pity on the wicked, but he will not learn justice: in the land of the saints he has done wicked things, and he shall not see the glory of the Lord.

26:11 Lord, let your hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour your enemies.

26:12 Lord, you will give us peace: for you have wrought all our works for us.

26:13 O Lord our God, other lords besides you have had dominion over us, only in you let us remember your name.

26:14 Let not the dead live, let not the giants rise again: therefore have you visited and destroyed them, and have destroyed all their memory.

26:15 You have indulged the nation, O Lord, you have indulged the nation: are you glorified? You have removed all the ends of the land far off.

26:16 Lord, they have sought after you in distress, in the tribulation of murmuring your instruction was with them.

26:17 As a woman with child, when she draws near the time of her delivery, is in pain, and cries out in her pangs: so are we become in your presence, O Lord.

26:18 We have conceived, and been as it were in labor, and have brought forth wind: we have not wrought justice on the earth, therefore the inhabitants of the earth have not fallen.

26:19 Your dead men shall live, my slain shall rise again: awake, and give praise, you that dwell in the dust: for your dew is the dew of the light: and the land of the giants you shall pull down into ruin.

26:20 Go, my people, enter into your chambers, shut your doors upon you, hide yourself a little for a moment, until the indignation pass away.

26:21 For behold the Lord will come out of his place, to visit the iniquity of the inhabitant of the earth against him: and the earth shall disclose her blood, and shall cover her slain no more.

597. In that day. In this part, he gives thanks for the justification of the people, and it is divided into two parts:

in the first, he foretells the state of the just;

in the second, he shows the fruit of justice: the old error (Isa 26:3).

Concerning the first, he does two things.

For first, he foretells the confidence of the just: in that day, after the return from captivity and the affliction of the Moabites by the Maccabees, or after the coming of Christ; O Zion, the savior, Christ, or Judas Maccabeus, is a city of strength; therein, namely, in protection, a wall and a bulwark shall be set, these only literally in the time of the Maccabees; or a wall, Christ, a bulwark, the prophets. Or otherwise: Zion is the city, the savior, God, or Christ, or Judas Maccabeus, a wall, that is, defending like a wall: the name of the Lord is a strong tower (Prov 18:10); I will be to them, says the Lord, a wall of fire round about (Zech 2:5).

598. Second, the Lord foretells their justice, saying to the angels: open the gates, of heaven or of virtue, closed by sins; or, literally: it is not necessary for you to close the gates because of the unfaithful, for they are all just: this is the gate of the Lord, the just shall enter into it (Ps 117[118]:20).

599. The old error. Here he sets out the fruit of justice, namely, peace; for which is first set out the petition of the people, which contains three things.

For the suitableness of the petitioners is set out: the old error, namely, of idolatry: the old things are passed away (2 Cor 5:17); the benefit of peace is asked for: you will keep peace, of body and soul, below: my people shall sit in the beauty of peace (Isa 32:18); their meriting of peace is alleged: because we have hoped in you: who has hoped in the Lord, and has been confounded? (Sir 2:11).

600. Second, the response of the prophet is set out, who is the mediator between the people and God: you have hoped. And this is divided into three parts:

in the first, the promise of peace is set out;

in the second, the procurement of peace: the way of the just (Isa 26:7);

in the third, the announcement of the procured peace: the inhabitants of the world shall learn justice (Isa 26:9).

601. Concerning the first, he does three things.

First, he concedes their merit: you have hoped in the Lord for eternal ages, that is, forever: in him has my heart confided, and I have been helped (Ps 27[28]:7).

Second, he adds counsel: in the Lord God, that is, hope in the Lord God: he that shall persevere unto the end, he shall be saved (Matt 10:22).

Third, he promises the benefit of peace for the destruction of enemies: for he shall bring down them that dwell. The Jews say this refers to the Romans, but it can refer to any of their enemies, or, mystically, to the Jews themselves, above: the bulwarks of your high walls shall fall (Isa 25:12). And he adds the condition of those who destroy them: the foot shall tread it down, the feet of the poor, the Jews, who have little; the needy, who need to have many things. Or, if taken mystically, he sets out the Jews’ meriting of destruction on account of the poor Christ, of whom it says in Psalm 69:6[70:5]: but I am needy and poor, and also: but I am poor and sorrowful (Ps 68:30[69:29]); the needy, the disciples.

602. The way of the just. Here is set out, as it were, a dispute of the prophet with the Lord, to obtain the petition of the people.

And first, he urges him by arguments to punish their enemies;

second, he urges him from experience: you have indulged (Isa 26:15).

Concerning the first, he does two things:

first, he urges him to punish them;

second, to detain them in punishment: let not the dead live (Isa 26:14).

Concerning the first, he does three things:

first, he urges him to justice;

second, he excludes mercy: let us have pity (Isa 26:10);

third, he determines the punishment: and he shall not see the glory of the Lord (Isa 26:10).

603. Now he provokes him to justice by setting out three things.

First, the rightness of justice: the way of the just, that is, of justice: the Lord conducted the just through the right ways (Wis 10:10).

Second, the expectation of the afflicted, setting out three things:

the expectation itself, in the way, that is, through the punishment, of your judgments, by which you vindicate and liberate us: your justifications I will never forget: for by them you have given me life (Ps 118[119]:93);

the desire of those in expectation: your name: this is the name that they shall call him, the Lord our just one (Jer 33:16).

The constancy of the desire, for day and night, that is, at all times, or in prosperity and adversity, my soul has desired you: in my bed I sought him whom my soul loves (Song 3:1); O God, my God, to you do I watch at break of day (Ps 62:2[63:1]).

Third, he sets out the usefulness of justice: when you shall do your judgments on the earth, the inhabitants of the world shall learn justice: the Lord shall be known when he executes judgments (Ps 9:17[16]).

604. Let us have pity. Here he excludes mercy, and concerning this, he does two things.

First, the Lord proposes mercy interrogatively: let us have pity: the earth is full of the mercy of the Lord (Ps 32[33]:5).

Second, the prophet excludes it, because of its uselessness: but he will not learn: because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11); a horse not broken becomes stubborn, and a child left to himself will become headstrong (Sir 30:8); and because of the gravity of the sin, because it profanes a holy place: in the land of the saints he has done wicked things: O God, the heathens are come into your inheritance, they have defiled your holy temple (Ps 78[79]:1); what is the meaning that my beloved has wrought much wickedness in my house? (Jer 11:15).

605. And he shall not see. Here the dispute to determine the punishment is set out.

And first, the Lord asks: and he shall not see the glory of the Lord, as if to say, “should I give this punishment to him because he does not see?” Or forbearingly, “and this suffices for punishment.”

606. Second, the prophet responds: Lord, let your hand be exalted.

607. Third, the Lord determines the spiritual punishment: let the envious people see, and be confounded: every eye shall see him (Rev 1:7), in the glory of his humanity, not of his divinity; and the bodily punishment: let fire devour your enemies: they were cast alive into the pool of fire (Rev 19:20).

608. Fourth, the prophet consents rejoicing, setting out two good consequences from these punishments: the peace of the people, therefore, Lord, this having been done, you will give us peace, and we hope for this from you: for all our works: it is God who works in you, both to will and to accomplish (Phil 2:13), you have wrought, the works, that is, the punishments, by which you have sufficiently cleansed us, below: she has received of the hand of the Lord double (Isa 40:2).

Second, the praise of God: O Lord our God, other lords besides you have had dominion over us, and therefore we could not give ourselves to praise of you; only in you, to whom alone we give ourselves, having no other god: servants have ruled over us (Lam 5:8).

609. Note on the words, the city of our strength (Isa 26:1), that Christ is the city of our strength, because he strengthens us:

first, in faith: other foundation no man can lay, but that which is laid: which is Christ Jesus (1 Cor 3:11);

second, in hope: we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us (Heb 6:18);

third, in charity: being rooted and founded in charity (Eph 3:17); I am come to cast fire on the earth (Luke 12:49);

fourth, in work: it is God who works in you, both to will and to accomplish, according to his good will (Phil 2:13);

fifth, in temptation: God is faithful, who will not suffer you to be tempted above that which you are able (1 Cor 10:13);

sixth, in accusation: we have an advocate with the Father, Jesus Christ (1 John 2:1);

seventh, in reward: I will make him a pillar in the temple of my God (Rev 3:12).

610. Note also on the words, open the gates (Isa 26:2), that we ought to open the gates through meditation,

first, on the misery of hell, below: I shall go to the gates of hell (Isa 38:10);

second, on the just life: let her works praise her in the gates (Prov 31:31);

third, on the glory of heaven: he has strengthened the bolts of your gates (Ps 147:13).

611. Note also on the word, peace (Isa 26:2), that there are three things that make peace in the present life:

first, contempt for temporal riches, below: but the wicked are like the raging sea, which cannot rest (Isa 57:20);

second, subjugation of carnal concupiscence. Living at peace in their houses (Sir 44:6);

third, contemplation of divine wisdom: his place is in peace: and his abode in Zion (Ps 75:3[76:2]).

612. Note also on the words, the way of the just (Isa 26:7), that the way of justice is right:

first, because of the shortness of its course: we have walked through hard ways (Wis 5:7);

second, because of the evenness of its site, whose mean does not vary: knowing that he came from God and goes to God (John 13:3);

third, because of its beauty: the Lord bless you, the beauty of justice, the holy mountain (Jer 31:23).

613. Note also on the word, peace (Isa 26:12), that there are three things that make peace in the future life:

first, the abundance of good things: he has placed peace in your borders (Ps 147:14);

second, freedom from evils, below: and my people shall sit in the tabernacles of confidence (Isa 32:18);

third, immobility: in peace in the self same I will sleep, and I will rest (Ps 4:9[8]).

614. Let not the dead live. Here the prophet asks that God not free those punished from further punishment.

And first, he sets out the petition: let not the dead, sinners, live, in the life of glory, unless they repent; let not the giants, glorying in their own power, rise again, to glory: the wicked shall not rise again in judgment (Ps 1:5); the ancient giants did not obtain pardon for their sins (Sir 16:8[7]); or he asks that their fallen enemies not rise again further to power.

Second, he places the answer to the petition: therefore have you visited and destroyed them, and have destroyed all their memory: let their memory perish with a noise (Ps 9:7[6]); in the time of their visitation they shall fall (Jer 8:12).

615. You have indulged. Here he urges God to the work of justice from experience;

and first, from experience among the gentiles,

second, among to the Jews: as a woman with child (Isa 26:17).

Concerning the first, he does two things.

First, he demonstrates from the experience of the uselessness of mercy, both as to the remission of sins: you have indulged, and as to the multiplication of good things: you have removed all the ends of the land far off: they become great and enriched, and they are grown gross and fat: and have most wickedly transgressed my words (Jer 5:27–28); the prosperity of fools shall destroy them (Prov 1:32).

Second, the usefulness of avenging justice: Lord, they have sought after you in distress: in their affliction they will rise early to me (Hos 6:1); in the time of their affliction they will say: arise, and deliver us (Jer 2:27).

616. As a woman with child. Here he demonstrates the same thing from the experience among the Jews.

And first, he sets out the scourge of tribulation: as a woman with child: a woman, when she is in labor, has sorrow (John 16:21); there were pains as of a woman in labor (Ps 47:7[48:6]).

Second, the fruit of amendment: so are we become in your presence: now all chastisement for the present indeed seems not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice (Heb 12:11).

617. We have not wrought justice. Here he announces the procured peace, and concerning this, he does three things.

First, the reason for the delay is shown: we have not wrought justice, so that he alludes to what is said in Deuteronomy 28:7: the Lord shall cause your enemies, that rise up against you, to fall down before your face.

618. Second, the promise of restoration of the people through resurrection is set out, either bodily resurrection on the last day or resurrection from the misery of captivity. Hence resurrection is promised: your dead men shall live, the voice of the prophet to the Lord (Ezek 37); the thanksgiving of the resurrected is announced: awake, and give praise: many of those that sleep in the dust of the earth, shall awake (Dan 12:2); and the cause, or reason, of the resurrection is assigned: for your dew is the dew of the light, namely, of divine kindness (Hos 6:3).

619. Third, the destruction of their enemies is shown, and first, he sets out the destruction itself: the land of the giants, that is, of the proud and powerful, above: it shall be as a ruinous heap of stones (Isa 17:1).

Second, the immunity of the people of God: go, my people; enter into your chambers, tombs, or literally, the fortifications in which they sometimes carefully kept themselves, below: in a moment of indignation have I hid my face a little while from you, but with everlasting kindness have I had mercy on you (Isa 54:8); and it was said to them that they should rest for a little time till the number of their brethren should be filled up (Rev 6:11).

Third, he sets out the order of destruction, for it comes through judgment; hence he sets out the coming of the judge: for behold the Lord will come: behold the Lord will come forth (Mic 1:3), and all the angels with him; and the revealing of their crimes: and the earth shall disclose her blood: O earth, cover not you my blood, neither let my cry find a hiding place in you (Job 16:19).

Chapter 27

27:1 In that day the Lord with his hard, and great, and strong sword shall visit leviathan the bar serpent, and leviathan the crooked serpent, and shall slay the whale that is in the sea.

27:2 In that day the vineyard of pure wine shall sing to him.

27:3 I am the Lord that keep it, I will suddenly give it drink: lest any hurt come to it, I keep it night and day.

27:4 There is no indignation in me: who shall give to me a thorn and a brier in battle: shall I march against it, shall I set it on fire together?

27:5 Or rather shall I take hold of my strength, shall it make peace with me, shall it make peace with me?

27:6 When they shall rush in unto Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed.

27:7 Has he struck him according to the stroke of him that struck him? Or is he slain, as he killed them that were slain by him?

27:8 In measure against measure, when it shall be cast off, you shall judge it. He has meditated with his severe spirit in the day of heat.

27:9 Therefore upon this shall the iniquity of the house of Jacob be forgiven: and this is all the fruit, that the sin thereof should be taken away, when he shall have made all the stones of the altar, as burnt stones broken in pieces, the groves and temples shall not stand.

27:10 For the strong city shall be desolate, the beautiful city shall be forsaken, and shall be left as a wilderness: there the calf shall feed, and there shall he lie down, and shall consume its branches.

27:11 Its harvest shall be destroyed with drought, women shall come and teach it: for it is not a wise people, therefore he that made it, shall not have mercy on it: and he that formed it, shall not spare it.

27:12 And it shall come to pass, that in that day the Lord will strike from the channel of the river even to the torrent of Egypt, and you shall be gathered together one by one, O you children of Israel.

27:13 And it shall come to pass, that in that day a noise shall be made with a great trumpet, and they that were lost, shall come from the land of the Assyrians, and they that were outcasts in the land of Egypt, and they shall adore the Lord in the holy mount in Jerusalem.

620. In that day. In this part he recalls divine and paternal correction,

and first, by foreign scourges,

second, by their own scourges: in that day (Isa 27:2); hence it said in Wisdom 11:11: for you didst admonish and try them as a father.

Concerning the first, he sets out the scourge of Babylon: with his sword, namely, vengeance; Leviathan, namely, Nabuchodonosor, because of the addition to his kingdom that he subjugated to himself; the serpent, because of his poisonous tyranny; bar, because of the correction of the people by God, above: woe to the Assyrian, he is the rod of my anger (Isa 10:5); crooked, because of their infidelity: behold, he will drink up a river, and not wonder (Job 40:18); the whale: I sit in the heart of the sea (Ezek 28:2).

621. In that day. Here correction by their own scourges is set out.

Hence he first describes the chastisement;

second, the consolation: and it shall come to pass, that in that day (Isa 27:13).

Concerning the first, he does two things:

first, he foretells the chastisement;

second, the manner is examined: there is no indignation in me (Isa 27:4).

Concerning the first, he does three things.

First, he foretells the song of sorrow: the vineyard, formerly, in the prophets and patriarchs, of pure wine, above: for the vineyard of the Lord of hosts is the house of Israel (Isa 5:7).

Second, he sets out the intention of the one who punishes: I am the Lord that keep it, below: you have drunk at the hand of the Lord the cup of his wrath (Isa 51:17).

Third, he sets out the benefit, for which they were ungrateful: lest any hurt come to it, I keep it night and day: your word, O Lord, which heals all things (Wis 16:12).

622. There is no indignation in me. Here he examines the manner of punishment,

and first, the deliberation of the judge is set out;

second, the execution of the result of deliberation: for the strong city shall be desolate (Isa 27:10).

Concerning the first, he does three things.

First, he sets out severe judgment, setting out the wrath of rage: there is no indignation in me, as if to say: indeed, I am justly indignant, for they are ungrateful for my benefits, below: full of the indignation of the Lord (Isa 51:20); and out of wrath he determines a severe punishment: who shall give to me a thorn and a brier, as to the preceding difficulties that arose together among them, above: briers and thorns shall come up over it (Isa 5:6); in battle, as to the attack of the enemy: I myself will fight against you (Jer 21:5–6); shall I set it on fire, as to the destruction of homes and cities: my indignation goes forth like a fire (Jer 21:12).

623. Second, he sets out the moderation of the sentence: or rather shall I take hold of my strength? As if to say: I will restrain my wrath; by way of contrast: the Lord will not turn away the wrath of his indignation (Jer 30:24). And he sets out the fruit of the moderation of the sentence as to the good, which all will bear in relation to God: shall it make peace with me, as if to say: will he make peace with me by good works? Below: the work of justice shall be peace (Isa 32:17). In relation to himself, Israel shall blossom, in faith, or in good intention, and bud, in completion of the work, below: Jerusalem shall flourish like the lily (Isa 35:1); and in relation to his neighbor: they shall fill the face of the world with seed, who shall rush in, namely, the Apostles, above: the law shall come forth from Zion, and the word of the Lord from Jerusalem (Isa 2:3); their sound has gone forth into all the earth: and their words unto the ends of the world (Ps 18:5[19:4]).

624. And he sets out the supplementing of the punishment as to the ungrateful: has he struck him according to the stroke of him that struck him? Here he reproaches the benefit of the moderated punishment: he has not dealt with us according to our sins (Ps 102[103]:10). In measure: here he threatens judgment adequate to their sin; when it shall be cast off, from the worship of God through faithlessness, not believing in Christ: according to the measure of the sin shall the measure also of the stripes be (Deut 25:2); he has meditated: here he shows the support of the sentence, with his severe spirit, because it cannot be placated, above: cease therefore from the man, whose breath is in his nostrils (Isa 2:22).

625. Third, he explains the motive for moderating the punishment, so that he would not destroy them entirely at that time, namely, because Christ and the Apostles were to descend from that people, and through their preaching the worship of idols was to be abandoned; and this is what is meant by, when he shall have made all the stones of the altar, as burnt stones broken in pieces, above: man shall bow down himself to his Maker, and his eyes shall look to the Holy One of Israel (Isa 17:7).

626. The strong city, namely, Jerusalem: how doth the city sit solitary that was full of people? (Lam 1:1); as to the power of the enemy: there the calf, the army of the enemy, shall feed, as though resting without fear; branches, metaphorically, that is, ears of wheat, which signify princes, above: wild beasts shall rest there (Isa 13:21); or literally, it may be a sign of desolation: they saw the chambers joining to the temple thrown down (1 Macc 4:38). And the destruction of men: its harvest shall be destroyed with drought; this is a metaphor: that is, as ears of wheat are crushed in the drought of summer; women shall come and teach it, by whom the people were thrown greatly into sin, above: as for my people, their oppressors have stripped them, and women have ruled over them (Isa 3:12); or because the women themselves taught them, as Deborah (Judg 4), and Holda (2 Kgs 22:14).

627. Second, he sets out the fairness of the punishment in relation to their guilt: for it is not a wise people, above: therefore is my people led away captive, because they had not knowledge (Isa 5:13).

628. Third, the magnitude of the destruction, both as to universality of place: and it shall come to pass, that in that day the Lord will strike from the channel of the river even to the torrent of Egypt, that is, from one end to the other, above: from the sole of the foot unto the top of the head, there is no soundness therein (Isa 1:6); and as to the small number of men who will remain: and you shall be gathered together one by one: you shall remain few in number (Deut 28:62).

629. And it shall come to pass. Here he sets out the consolation, through return to their land. A great trumpet, the precept of the king, above: he shall set up a sign unto the nations, and shall assemble the fugitives of Israel (Isa 11:12).

630. Note on the words, the Lord with his sword shall visit (Isa 27:1), that the vengeance of God is called a sword that is:

first, hard because of the harshness of punishment;

second, great, because of the universality of those who are punished: a great sword was given to him (Rev 6:4);

third, strong, because of the power of the one who punishes: flee from the face of the sword (Job 19:29);

fourth, sharp, because it is piercing, even to the soul: the word of God is living and effectual and more piercing than any two edged sword (Heb 4:12);

fifth, shining, because of its evident fairness: you shall perish by the sword, it shall devour you like the bruchus (Nah 3:15).

631. Also on the word, Leviathan (Isa 27:1), note that the devil is called Leviathan, because he adds,

first, to human wickedness: add you iniquity upon their iniquity (Ps 68:28[69:27]);

second, to his own power: all these will I give you, if falling down you will adore me (Matt 4:9);

third, to divine justice: my iniquity is greater than that I may deserve pardon (Gen 4:13);

fourth, to divine mercy: whereas she was sad, he comforted her with sweet words (Gen 34:3).

632. Note also on the word, serpent (Isa 27:1), that the devil is called a serpent,

first, because of his ability to renew himself: Satan himself transforms himself into an angel of light (2 Cor 11:14);

second, because of his manner of going about: I have gone round about the earth, and walked through it (Job 1:7);

third, because of his poisonous bite: in the end, it will bite like a snake (Prov 23:32);

fourth, because of his manner of enveloping: he sets up his tail like a cedar, the sinews of his testicles are wrapped together (Job 40:12).

Chapter 28

28:1 Woe to the crown of pride, to the drunkards of Ephraim, and to the fading flower the glory his joy, who were on the head of the fat valley, staggering with wine.

28:2 Behold the Lord is mighty and strong, as a storm of hail: a destroying whirlwind, as the violence of many waters overflowing, and sent forth upon a spacious land.

28:3 The crown of pride of the drunkards of Ephraim shall be trodden under feet.

28:4 And the fading flower the glory of his joy, who is on the head of the fat valley, shall be as a hasty fruit before the ripeness of autumn: which when he that sees it shall behold, as soon as he takes it in his hand, he will eat it up.

28:5 In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people:

28:6 And a spirit of judgment to him that sits in judgment, and strength to them that return out of the battle to the gate.

28:7 But these also have been ignorant through wine, and through drunkenness have erred: the priest and the prophet have been ignorant through drunkenness, they are swallowed up with wine, they have gone astray in drunkenness, they have not known him that sees, they have been ignorant of judgment.

28:8 For all the tables were full of vomit and filth, so that there was no more place.

28:9 Whom shall he teach knowledge? And whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts.

28:10 For command, command again, command, command again; expect, expect again, expect, expect again; a little there, a little there.

28:11 For with the speech of lips, and with another tongue he will speak to this people.

28:12 To whom he said: this is my rest, refresh the weary, and this is my refreshing: and they would not hear.

28:13 And the word of the Lord shall be to them: command, command again; command, command again; expect, expect again; a little there, a little there: that they may go, and fall backward, and be broken, and snared, and taken.

28:14 Wherefore hear the word of the Lord, you scornful men, who rule over my people that is in Jerusalem.

28:15 For you have said: we have entered into a league with death, and we have made a covenant with hell. When the overflowing scourge shall pass through, it shall not come upon us: for we have placed our hope in lies, and by falsehood we are protected.

28:16 Therefore thus says the Lord God: behold I will lay a stone in the foundations of Zion, a tried stone, a corner stone, a precious stone, founded in the foundation. He that believes, let him not hasten.

28:17 And I will set judgment in weight, and justice in measure: and hail shall overturn the hope of falsehood: and waters shall overflow its protection.

28:18 And your league with death shall be abolished, and your covenant with hell shall not stand: when the overflowing scourge shall pass, you shall be trodden down by it.

28:19 Whensoever it shall pass through, it shall take you away: because in the morning early it shall pass through, in the day and in the night, and vexation alone shall make you understand what you hear.

28:20 For the bed is straitened, so that one must fall out, and a short covering cannot cover both.

28:21 For the Lord shall stand up as in the mountain of divisions: he shall be angry as in the valley which is in Gabaon: that he may do his work, his strange work: that he may perform his work, his work is strange to him.

28:22 And now do not mock, lest your bonds be tied strait. For I have heard of the Lord the God of hosts a consumption and a cutting short upon all the earth.

28:23 Give ear, and hear my voice, hearken, and hear my speech.

28:24 Shall the ploughman plough all the day to sow, shall he open and harrow his ground?

28:25 Will he not, when he has made plain the surface thereof, sow gith, and scatter cummin, and put wheat in order, and barley, and millet, and vetches in their bounds?

28:26 For he will instruct him in judgment: his God will teach him.

28:27 For gith shall not be thrashed with saws, neither shall the cart wheel turn about upon cummin: but gith shall be beaten out with a rod, and cummin with a staff.

28:28 But bread shall be broken small: but the thrasher shall not thrash it for ever, neither shall the cart wheel hurt it, nor break it with its teeth.

28:29 This also is come forth from the Lord God of hosts, to make his counsel wonderful, and magnify justice.

633. Woe to the crown. In this part, he threatens against those who disdain the predictions of the prophets,

and first, against those who disdain in the present,

second, against those to come in the time of Jeremiah, woe to you, apostate children (ch. 30).

The first of these is divided into two parts.

In the first, against those from the ten tribes;

in the second, against those from the two tribes: but these also (Isa 28:7).

634. Concerning the first, he does three things.

First, he denounces the sin of pride: woe to the crown, for they were proud of their multitude, which is the crown or glory of a king (Prov 14:28);

second, the sin of gluttony: to the drunkards of Ephraim, Nahum: with glory you have made me drunk, to the fading flower the glory his joy, who were on the head of the fat valley, who, in the time of David and Solomon, coming from the heat, established tents of idolatry in the valley of Gethsemane; staggering with wine, namely, idolatry: the rod has blossomed, the almond tree has budded (Ezek 7:10).

635. Second, he threatens punishment: behold the Lord is mighty; and concerning this, he does two things.

First, he sets out the strength of the enemy: behold, mighty, as to the strength of the enemy, whom he will send in; as a storm of hail, as to their multitude, above: nations shall make a noise like the noise of waters (Isa 17:13).

Second, he sets out the inflicting of the punishment, namely, the casting down of pride: the crown of pride shall be trodden under feet: in your anger you will tread the earth under foot (Hab 3:12); and the emptying of glory, and the flower shall be as a hasty fruit, that is, ripe or early fruit, above: for before the harvest it was all flourishing (Isa 18:5); all your strong holds shall be like fig trees with their green figs (Nah 3:12).

636. Third, he sets out the glory of the just, namely, of the just of the two tribes: in that day, namely, in the time of Ezechias, when the ten tribes had been destroyed; as to three things.

As to the joy of the people, a crown, which is of gold or silver, in contrast to the crown of pride; a garland, of flowers, in contrast to the fading flower, below: and I will give them a crown for ashes (Isa 61:3).

As to the justice of the king: and he, the Lord himself, shall be a spirit of judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5).

As to the might of their soldiers: and strength, for the Lord will fight for them, above: because you have been my strength (Isa 25:4).

637. But these also. Here he threatens against those among the two tribes who disdain the predictions of the prophets;

and first, against the princes,

second, against the city or against the people, woe to Ariel (ch. 29).

The first of these is divided into two parts.

First, he sets out the threat;

second, the consolation: give ear (Isa 28:23).

Concerning the first, he does two things.

First, he denounces the sin and threatens destruction at the same time;

second, he excludes remedy: wherefore hear the word of the Lord (Isa 28:14).

Concerning the first, he does two things.

First, he denounces their lack of knowledge;

second, their contempt of teaching: for command (Isa 28:10).

638. Concerning the first of these, he does two things.

First, he denounces their fault, first setting out the error of them all together: but these also have been ignorant through wine: wine, and drunkenness (Hos 4:11), make one to fall away from God;

second, the fault of their teachers: the priest and the prophet have been ignorant, as to ignorance of what is to be believed; they have gone astray, as to ignorance of what is to be done; him that sees, that is, God who sees all things. Hence the explanation of this can be found in: her priests have despised my law, and have defiled my sanctuaries (Ezek 22:26).

Third, he sets out the manner of their ignorance: for all the tables were full of vomit, for they gorged themselves in their temples until they vomited, as if they were devoted entirely to idols; and filth, namely, of all their shameful vices: as a dog that returns to his vomit (Prov 26:11), and the sow that was washed to her wallowing in the mire.

639. Second, he threatens the punishment of blindness: whom shall he teach?

Hence the question is first set out, whom shall he teach knowledge? As if to say: why have you spurned knowledge? The hearing, namely, what I heard from the Lord.

Second, the answer is set out: them that are weaned from the milk, that is, the humble and simple little ones: you have hid these things from the wise and prudent, and have revealed them to little ones (Matt 11:25); or all of the good who are separated from the milk of concupiscence.

640. Note on the word, drunkenness (Isa 28:7), that the wicked are inebriated on the wine,

first, of material liquor: be not drunk with wine, wherein is luxury (Eph 5:18);

second, of carnal delight: come, let us be inebriated (Prov 7:18) with wine;

third, of spiritual error, above: they have caused Egypt to err in all its works, as a drunken man staggers and vomits (Isa 19:14);

fourth, of divine punishment: he has inebriated me with wormwood (Lam 3:15).

The saints are also inebriated,

first, with the tears of compunction, above: I will inebriate you with my tears (Isa 16:9);

second, with the chalice of suffering: your chalice which inebriates me, how goodly is it (Ps 22[23]:5);

third, with the incentive of love: eat, O friends, and drink, and be inebriated (Song 5:1);

fourth, with a torrent of happy delight: they shall be inebriated with the plenty of your house (Ps 35:9[36:8]).

641. Note also on the words, crown of pride (Isa 28:1), that both the wicked and the good are crowned.

The wicked are crowned first with the crown of vain joy: let us crown ourselves with roses (Wis 2:8);

second, the crown of the things of wealth, above: who has taken this counsel against Tyre, that was formerly crowned? (Isa 23:8);

third, of worldly power: he has stripped me of my glory, and has taken the crown from my head (Job 19:9);

fourth, of superstitious observances: when the feast of Bacchus was kept, they were compelled to go about crowned with ivy in honor of Bacchus (2 Macc 6:7).

642. The saints are also crowned:

first, with a nuptial crown, below: as a bridegroom he has decked with a crown (Isa 61:10);

second, a triumphal crown: he will not be crowned, except he strive lawfully (2 Tim 2:5);

third, a royal crown, below: you shall be a crown of glory in the hand of the Lord (Isa 62:3); you, O Lord, have set on his head a crown of precious stones (Ps 20:4[21:3]);

fourth, a priestly crown: and a crown of gold upon his head wherein was engraved holiness (Sir 45:14[12]).

643. Note also on the words, them that are weaned from the milk (Isa 28:9), that there is a certain milk that ought to be abandoned, and this is manifold:

first, the milk of carnal concupiscence, above: the weaned child shall thrust his hand into the den of the basilisk (Isa 11:8);

second, of imperfect justice: the child grew, and was weaned (Gen 21:8);

third, of rudimentary doctrine: as unto little ones in Christ, I gave you milk to drink (1 Cor 3:1–2).

There is also a milk that ought to be embraced:

first, of a pure conscience: whiter than snow, brighter than milk (Lam 4:7), because of its brightness;

second, of sound doctrine, because of its sweetness: honey and milk are under her tongue (Song 4:11);

third, of eternal glory, because it easy to swallow: possess their land flowing with milk and honey (Lev 20:24).

644. For command. Here he sets out their contempt of teaching,

and first, through the blasphemy by which they derided the prophets, saying, command, for they used these words in threatening, above: I will command the army (13) of heaven: I will command the clouds (Jer 3); expect, here, in promising: if it make any delay, wait for it: for it shall surely come (Hab 2:3). And he adds the punishment: for with the speech of lips, and with another tongue, that is, you shall so lack understanding of the prophets as if someone were speaking to you, with only the movement of the lips, and in a foreign tongue; or right away he will inflict wounds on you. And of this kind of speaking: let us examine him by outrages and tortures (Wis 2:19).

645. Second, as to disobedience, to whom he said.

Hence he first sets out the precept, this is my rest, refresh the weary: because you did it to one of these my least brethren, you did it to me (Matt 25:40);

second, their contempt, and they would not hear: but the house of Israel will not hearken to you: because they will not hearken to me (Ezek 3:7).

Third, he threatens destruction: and the word shall be to them, that is, they will suffer this punishment for their own words: by your words, I judge you, you wicked servant (Matt 12:37); that they may go, to destruction.

646. Wherefore. Here he excludes remedy.

And first, he sets out two remedies;

second, he excludes both from them: and I will set (Isa 28:17).

Concerning the first, he sets out two remedies.

One in which they trusted, namely, a covenant with idols; hence he places the covenant: we have entered into a league with death, that is, with the devil: will he make a covenant with you, and will you take him to be a servant for ever? (Job 40:23); and the fruit of the covenant: the overflowing scourge, that is, persecution; we have placed our hope in lies, that is, in idols, because you prophets tell lies: they are not in the labor of men: neither shall they be scourged like other men (Ps 72[73]:5).

Second is the remedy which God prepares for the saints, namely Christ: behold I will lay a stone in the foundations of Zion: the stone which the builders rejected; the same is become the head of the corner (Ps 117[118]:22); he that believes, let him not hasten, but wait for it: if it make any delay, wait for it (Hab 2:3), and this against the blasphemies of the wicked.

647. And I will set. Here he excludes both of these remedies,

and first, the first remedy,

second, the second remedy: for the bed is straitened (Isa 28:20).

Concerning the first, he does three things:

first, he sets out the just judgment of exclusion: I will set judgment in weight: you have made all things in number and measure (Wis 11:21);

second, he excludes the covenant, and hail, of tribulation, shall overturn the hope of falsehood; and he sets out four things against all that had been mentioned above: the hope of the hypocrite shall perish (Job 8:13);

third, the fruit of the exclusion, and vexation alone, above: Lord, they have sought after you in distress (Isa 26:16).

648. For the bed is straitened. Here he excludes the second remedy.

And first, he sets out the impediment, which makes it so that the remedy will not profit them: straitened; he speaks according the likeness of an adulteress, who cannot have her husband and her lover in the same bed; just so, they cannot maintain the worship of idols and obtain divine help: you cannot be partakers of the table of the Lord and of the table of devils (1 Cor 10:21).

Second, he sets out the coming of the liberator, as in the mountain of divisions. He refers to the history which is found in 2 Kings 5; as in the valley, Joshua 10.

Third, he excludes the help of mercy: that he may do his work, that is, that he may have mercy on us, as he did then, spoken interrogatively; and he responds: strange work: his tender mercies are over all his works (Ps 144[145]:9).

649. And now do not mock. Here he draws, as a conclusion, sound and wholesome counsel,

and first, he prohibits mocking: do not mock; bonds, of captivity: he shall scorn the scorners (Prov 3:34);

and he assigns the reason: for I have heard of the Lord the God of hosts a consumption and a cutting short upon all the earth.

650. Give ear. Here he sets out consolation.

And first, he arouses their attention: hear: hear, O you heavens, the things I speak (Deut 32:1).

Second, he sets out the consolation under the likeness of a farmer: shall the ploughman plough all the day, through which he shows three things, namely,

the intention of God to punish like the ploughman, that they might bear fruit, to sow. Gith, a kind of legume similar to cumin;

second, the discretion of his judgment, for he punishes some in one way and others in a different way, just as a farmer beats out wheat in one way and cumin in another, and he indicates this where it says: for he will instruct him in judgment. Bread, that is, grain;

third, the ending of punishments as to those who are corrected: but the thrasher shall not thrash it for ever: he that ploughs, should plough in hope, and he that thrashes, in hope to receive fruit (1 Cor 9:10).

Third, he sets out the explanation: this also is come forth from the Lord God of hosts, to make his counsel wonderful: wonderful are your works (Ps 134[135]:14).

Chapter 29

29:1 Woe to Ariel, to Ariel the city which David took: year is added to year: the solemnities have been unrolled.

29:2 And I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel.

29:3 And I will encircle you like a sphere round about you, and I will cast up a rampart against you, and raise up bulwarks to besiege you.

29:4 You shall be humbled, you shall speak out of the earth, and your speech shall be heard out of the ground: and your voice shall be from the earth like that of the python, and out of the earth your speech shall mutter.

29:5 And the multitude of them that fan you, shall be like small dust: and as ashes passing away, the multitude of them that have prevailed against you.

29:6 And it shall be at an instant suddenly. A visitation shall come from the Lord of hosts in thunder, and with earthquake, and with a great noise of whirlwind and tempest; and with the flame of devouring fire.

29:7 And the multitude of all nations that have fought against Ariel, shall be as the dream of a vision by night, and all that have fought, and besieged and prevailed against it.

29:8 And as he that is hungry dreams, and eats, but when he is awake, his soul is empty: and as he that is thirsty dreams, and drinks and after he is awake, is yet faint with thirst, and his soul is empty: so shall be the multitude of all the Gentiles, that have fought against mount Zion.

29:9 Be astonished, and wonder, waver, and stagger: be drunk, and not with wine: stagger, and not with drunkenness.

29:10 For the Lord has mingled for you the spirit of a deep sleep, he will shut up your eyes, he will cover your prophets and princes, that see visions.

29:11 And the vision of all shall be unto you as the words of a book that is sealed which when they shall deliver to one that is learned, they shall say: read this: and he shall answer: I cannot, for it is sealed.

29:12 And the book shall be given to one that knows no letters, and it shall be said to him: read: and he shall answer: I know no letters.

29:13 And the Lord said: forasmuch as this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me, and they have feared me with the commandment and doctrines of men:

29:14 Therefore behold I will proceed to cause an admiration in this people, by a great and wonderful miracle: for wisdom shall perish from their wise men, and the understanding of their prudent men shall be hid.

29:15 Woe to you that are deep of heart, to hide your counsel from the Lord: and their works are in the dark, and they say: who sees us, and who knows us?

29:16 This thought of yours is perverse: as if the clay should think against the potter, and the work should say to the maker thereof: you made me not: or the thing framed should say to him that fashioned it: you understand not.

29:17 Is it not yet a very little while, and Libanus shall be turned into Carmel, and Carmel shall be esteemed as a forest?

29:18 And in that day the deaf shall hear the words of the book, and out of darkness and obscurity the eyes of the blind shall see.

29:19 And the meek shall increase their joy in the Lord, and the poor men shall rejoice in the Holy One of Israel.

29:20 For he that did prevail has failed, the scorner is consumed, and they are all cut off that watched for iniquity:

29:21 That made men sin by word, and supplanted him that reproved them in the gate, and declined in vain from the just.

29:22 Therefore thus says the Lord to the house of Jacob, he that redeemed Abraham: Jacob shall not now be confounded, neither shall his countenance now be ashamed:

29:23 But when he shall see his children, the work of my hands in the midst of him sanctifying my name, and they shall sanctify the Holy One of Jacob, and shall glorify the God of Israel:

29:24 And they that erred in spirit, shall know understanding, and they that murmured, shall learn the law.

651. Woe to Ariel. In this part, he sets out threatening against the people or against the city, and this is divided into two parts;

in the first, he threatens the punishment of temporal destruction;

in the second, the punishment of spiritual blinding: be astonished (Isa 29:9).

Concerning the first, he does two things:

in the first, he threatens destruction;

in the second, he sets out consolation of any kind: and the multitude of all nations that have fought against Ariel, shall be as the dream (Isa 29:7).

The first of these is divided into two:

in the first, he sets out the destruction of Jerusalem by the Babylonians;

in the second, destruction by the Romans: and I will encircle you like a sphere (Isa 29:3).

652. Concerning the first, he does three things.

First, he recalls their former dignity: Ariel, that is, lion of God, for by the power of God in the time of David and Solomon they feared no one, like a lion: a lion, the strongest of beasts, who has no fear of any thing he meets (Prov 30:30); or because of the altar of holocausts, which was there in Jerusalem, because, like a lion, it consumed animals, and this is understood from Ezekiel 43:15; or perhaps because of its shape, for it was situated in the manner of a lion. The city which David took: for I have taken both a lion and a bear (1 Sam 17:36).

653. Second, he sets out the destruction, setting out three things:

the ending of feasts: year is added to year, as if to say: for many years; the solemnities have been unrolled, that is, they have perished: for they shall sit many days without sacrifice, and without ephod (Hos 3:4).

The siege: and I will make a trench, namely, by the Chaldees: and lay siege against it (Ezek 4:2);

and he intimates the taking of the city from its sadness: and it shall be in sorrow: my sighs are many (Lam 1:22).

654. Third, he sets out the reparation made under Jesus the high priest and others, about whom it is written through all of Ezra. And it shall be to me as Ariel, as if to say: retaining a shadow of its former dignity.

On the contrary: great is the glory of this last house more than of the first (Hag 2:10).

And to this is to be said that this is said because it had been visited bodily by the Son of God himself.

655. And I will encircle. Here he threatens destruction by the Romans. And concerning this, he sets out four things.

First, the siege: and I will encircle you like a sphere, that is, round about: your enemies shall cast a trench about you (Luke 19:43); he shall laugh at every strong hold, and shall cast up a mount (Hab 1:10).

Second, the humiliation of the besieged: you shall be humbled; and the sign of their humiliation, you shall speak out of the earth, that is, just as if you were under the earth, so shall you humbly be heard, bearing the words of the python, which chanted silently: I will take away out of the midst of you your proud boasters (Zeph 3:11); or their meriting of humiliation, accusing them of the sin of avarice: you shall speak out of the earth, and idolatry: and your voice shall be like that of the python.

Third, he sets out the multitude of the enemy: and the multitude of them that fan you, shall be like small dust: a nation come up upon my land (Joel 1:6), or the destruction of the enemy, as above: he shall be carried away as the dust of the mountains before the wind (Isa 17:13).

Fourth, he sets out the destruction itself: and it shall be at an instant suddenly, metaphorically, because of the ferocity of the enemy: he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles (Jer 4:13).

656. And the multitude of all nations that have fought against Ariel, shall be as the dream. Here he adds some consolation from the punishment of the enemy, for like a vain thing, they will go into nothing, not carrying back anything advantageous from the destruction of Judea, just as someone hungry or thirsty gets nothing from food or drink he dreams of: the hopes of a man that is void of understanding are vain and deceitful: and dreams lift up fools (Sir 34:1); I will make Jerusalem a burdensome stone to all people (Zech 12:3).

657. Note on the words, it shall be as the dream (Isa 29:7), that something is called a dream:

first, because of vanity: the vision of dreams is the resemblance of one thing to another (Sir 34:3);

second, because of brevity: as a dream that flees away he shall not be found (Job 20:8);

third, because of obscurity of understanding: by a dream in a vision by night (Job 33:15);

fourth, because of perversity of soul, below: sleeping and loving dreams (Isa 56:10).

658. Be astonished. Here he threatens the punishment of blinding,

and first, he foretells the blinding of the Jews;

second, the conversion of the gentiles: is it not yet a very little while (Isa 29:17).

Concerning the first, he does two things:

first, he sets out the blinding;

second, he assigns the reason for it: and the Lord said (Isa 29:13).

659. Concerning the first, he does three things.

First, he foretells the blinding, setting out those things which confused the judgment of their reason: be astonished, from consideration of the guilt of the wicked or of their punishment: be astonished, O you heavens, at this, and you gates thereof, be very desolate (Jer 2:12); and wonder, from consideration of great things: wonderful are your works (Ps 138[139]:14); waver, from uncertainty in choosing: for he that wavers is like a wave of the sea, which is moved and carried about by the wind (Jas 1:6); stagger, from inconstancy of intention: your hands have confirmed them that were staggering (Job 4:4); be drunk, from anxiety of sorrows: drink you also, and fall fast asleep: the cup of the right hand of the Lord shall compass you (Hab 2:16).

Second, he sets out the manner of blinding: for the Lord has mingled for you the spirit of a deep sleep, that is, as if he offered mixed wine to drink; he will shut up your eyes, namely, the prophets, above: the Lord has mingled in the midst thereof the spirit of giddiness (Isa 19:14).

Third, he sets out the effect of the blinding, for they will not understand the book of the Sacred Scriptures and the visions of all the prophets: and the vision of all shall be unto you as the words of a book that is sealed: and I saw, in the right hand of him that sat on the throne, a book, sealed with seven seals (Rev 5:1).

660. And the Lord said. Here he sets out the cause of the blinding, namely, their own sins;

and first, in the affections;

second, in the intellect: woe to you that are deep of heart (Isa 29:15).

Concerning the first, he does two things.

First, he sets out the fault of contempt of the divine: but their heart is far from me, for they cloak it with their words, with their lips; with human observances: and they have feared me with the commandment and doctrines of men: you are near in their mouth, and far from their reins (Jer 12:2); you have made void the commandment of God for your tradition (Matt 15:6).

Second, the punishment: therefore behold; great, according to their reckoning, or formerly; wisdom shall perish (Obad 1:8); I will destroy the wisdom of the wise: and the prudence of the prudent I will reject (1 Cor 1:19).

661. Woe to you that are deep of heart. Here he sets out their sin on the part of the intellect, for they did not believe in the providence of God, that he knew what happens among us. And concerning this, he does two things.

First, the devising of error is set out, and they said this was hidden from God because of the depth of their heart, where they handled their wicked counsels; hence he says: woe to you that are deep of heart: the heart is deep above all things, and unsearchable, who can know it? (Jer 17:9); and because of the darkness of the places in which they carried out wicked deeds; hence he says: their works are in the dark: every one that doth evil hates the light (John 3:20); say not: I shall be hidden from God (Sir 16:16).

662. Second, the just rebuke is set out, this thought of yours is perverse. You made me not, for God knows a thing in as much as he is its cause, below: woe to him that gainsays his maker (Isa 45:9), below: and now, O Lord, you are our father, and we are clay: and you are our maker, and we all are the works of your hands (Isa 64:8).

663. Is it not yet a very little while? Here he foretells the conversion of the gentiles, and concerning this, he does three things.

First, he foretells their conversion to grace: Libanus, a gentile people, for the mountain was in the land of the gentiles; into Carmel, into grace, which the Jews had through circumcision, because Carmel means “knowledge of circumcision”; as a forest, that is, as barrenness, which the gentiles were in before, below (Isa 32:15) has the same thing. To sacred knowledge: the deaf, namely, the gentiles, who had not heard the words of the law before: the blind see (Matt 11:5); for judgment I am come into this world: that they who see not may see; and they who see may become blind (John 9:39). To spiritual joy: and the meek shall increase their joy: I will be glad, and rejoice in you: I will sing to your name, O you Most High (Ps 9:3[2]).

664. Second, he indicates the occasion or the reason of their conversion: from the fall of the devil: for he that did prevail, by power, has failed, the scorner, the deceiver by cunning, above: the wretch is consumed: he has failed, that trod the earth under foot (Isa 16:4); from the blindness of the Jewish people, that blindness in part has happened in Israel, until the fullness of the Gentiles should come in (Rom 11:25). They are cut off that watched: zeal to do evil: for they sleep not, except they have done evil (Prov 4:16). That made men sin, by wicked example and teaching; that reproved them in the gate, as to contempt of instruction: they have hated him that rebukes in the gate (Amos 5:10); and declined in vain from the just, as to the vanity of sin, for that is vain, which fails to attain its end: what has pride profited us? Or what advantage has the boasting of riches brought us? (Wis 5:8).

665. Third, he sets out the conversion of the Jews at the end of the world, when he says: therefore thus says the Lord that redeemed Abraham, Genesis 11; Jacob shall not now, that is, at this time, be confounded, by a good confounding: there is a confounding that brings glory and grace (Sir 4:25). His children, the Apostles. They that murmured, that is, who at first murmured, above: when they shall rush out from Jacob, Israel shall blossom (Isa 27:6).

666. Or this may be otherwise explained as concerning the prosperity that was promised to them when Sennacherib or Nabuchodonosor were destroyed: Carmel shall be esteemed as a forest (Isa 29:17), that is, the fertility of the land of the promise will be such that the fertility of Carmel will be reckoned barrenness in comparison to it; the scorner (Isa 29:20), Sennacherib or Nabuchodonosor; he shall see his children . . . sanctifying my name (Isa 29:23), the three children in the furnace of fire; or that their children will praise my name, because they themselves in their youth did not.

Chapter 30

30:1 Woe to you, apostate children, says the Lord, that you would take counsel, and not of me: and would begin a web, and not by my spirit, that you might add sin upon sin:

30:2 Who walk to go down into Egypt, and have not asked at my mouth, hoping for help in the strength of Pharaoh, and trusting in the shadow of Egypt.

30:3 And the strength of Pharaoh shall be to your confusion, and the confidence of the shadow of Egypt to your shame.

30:4 For your princes went into Taphnis, and your messengers came even to Hanes.

30:5 They were all confounded at a people that could not profit them: they were no help, nor to any profit, but to confusion and to reproach.

30:6 The burden of the beasts of the south. In a land of trouble and distress, from whence come the lioness, and the lion, the viper and the flying basilisk, they carry their riches upon the shoulders of beasts, and their treasures upon the bunches of camels to a people that shall not be able to profit them.

30:7 For Egypt shall help in vain, and to no purpose: therefore have I cried concerning this: it is pride only, sit still.

30:8 Now therefore go in and write for them upon box, and note it diligently in a book, and it shall be in the latter days for a testimony for ever.

30:9 For it is a people that provokes to wrath, and lying children that will not hear the law of God.

30:10 Who say to the seers: see not: and to them that behold: behold not for us those things that are right: speak unto us pleasant things, see errors for us.

30:11 Take away from me the way, turn away the path from me, let the Holy One of Israel cease from before us.

30:12 Therefore thus says the Holy One of Israel: because you have rejected this word, and have trusted in oppression and tumult, and have leaned upon it:

30:13 Therefore shall this iniquity be to you as a breach that falls, and is found wanting in a high wall, for the destruction thereof shall come on a sudden, when it is not looked for.

30:14 And it shall be broken small, as the potter’s vessel is broken all to pieces with mighty breaking, and there shall not a sherd be found of the pieces thereof, wherein a little fire may be carried from the hearth, or a little water be drawn out of the pit.

30:15 For thus says the Lord God the Holy One of Israel: if you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not:

30:16 but have said: no, but we will flee to horses: therefore shall you flee. And we will mount upon swift ones: therefore shall they be swifter that shall pursue after you.

30:17 A thousand men shall flee for fear of one: and for fear of five shall you flee, till you be left as the mast of ship on the top of a mountain, and as an ensign upon a hill.

30:18 Therefore the Lord waits that he may have mercy on you: and therefore shall he be exalted sparing you: because the Lord is the God of judgment: blessed are all they that wait for him.

30:19 For the people of Zion shall dwell in Jerusalem: weeping you shall not weep, he will surely have pity on you: at the voice of your cry, as soon as he shall hear, he will answer you.

30:20 And the Lord will give you spare bread, and short water: and will not cause your teacher to flee away from you any more, and your eyes shall see your teacher.

30:21 And your ears shall hear the word of one admonishing you behind your back: this is the way, walk in it: and go not aside neither to the right hand, nor to the left.

30:22 And you shall defile the plates of your graven things of silver, and the garment of your molten things of gold, and shall cast them away as the uncleanness of a menstruous woman. You shall say to it: get you hence.

30:23 And rain shall be given to your seed, wheresoever you shall sow in the land: and the bread of the corn of the land shall be most plentiful, and fat. The lamb in that day shall feed at large in your possession:

30:24 and your oxen, and the ass colts that till the ground, shall eat mingled provender as it was winnowed in the floor.

30:25 And there shall be upon every high mountain, and upon every elevated hill rivers of running waters in the day of the slaughter of many, when the tower shall fall.

30:26 And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days: in the day when the Lord shall bind up the wound of his people, and shall heal the stroke of their wound.

30:27 Behold the name of the Lord comes from afar, his wrath burns, and is heavy to bear: his lips are filled with indignation, and his tongue as a devouring fire.

30:28 His breath as a torrent overflowing even to the midst of the neck, to destroy the nations unto nothing, and the bridle of error that was in the jaws of the people.

30:29 You shall have a song as in a voice of sanctified solemnity, and joy of heart, as where one goes with a pipe, to come into the mountain of the Lord, to the Mighty One of Israel.

30:30 And the Lord shall make the glory of his voice to be heard, and shall show the terror of his arm, in the threatening of wrath, and the flame of devouring fire: he shall crush to pieces with whirlwind, and hailstones.

30:31 For at the voice of the Lord the Assyrian shall fear being struck with the rod.

30:32 And the passage of the rod shall be strongly grounded, which the Lord shall make to rest upon him with timbrels and harps, and in great battles he shall overthrow them.

30:33 For Topheth is prepared from yesterday, prepared by the king, deep, and wide. The nourishment thereof is fire and much wood: the breath of the Lord as a torrent of brimstone kindling it.

667. Woe to you, apostate children. In this part, the prophet threatens against those who despised the prophet Jeremiah, and who went into Egypt against his counsel, as it says in Jeremiah 42 and 43. And this is divided into two parts:

in the first, he threatens against the Jews only;

in the second, against the Jews together with the Egyptians, in whom they trusted, woe to them that go down (ch. 31).

Or, according to the Gloss,

in the first part, he prohibits them from descending to Egypt,

in the second, he threatens punishment against those who descend.

The first of these is divided into two:

in the first, he sets out threatening;

in the second, consolation: therefore the Lord waits (Isa 30:18).

The first of these is divided into two:

in the first, he denounces their descent;

in the second, he denounces their contempt of the divine command: therefore have I cried (Isa 30:7).

668. Concerning the first, he denounces three things in them.

First, the disposition of the journey, setting out the intention: that you would take counsel; a web, wicked machination; and the consequent effect: that you might add sin upon sin: why will you add sin upon sin? (2 Chr 28:13).

669. Second, he sets outs the execution of this counsel as to walking the way: who walk, which is deformed by contempt of divine counsel; who have not asked at my mouth, the prophet: if you will separate the precious from the vile, you shall be as my mouth (Jer 15:19), because you would not do what he said; and by trusting in human help, trusting in the shadow of Egypt: cursed be the man that trusts in man, and makes flesh his arm (Jer 17:5). And he sets out the effect: and the strength of Pharaoh shall be to your confusion: I will change their glory into shame (Hos 4:7). Hence, as to the end of the way: for your princes went into Taphnis, which is only in the other part of Egypt, as if they feared to remain in the first borders: what have you to do in the way of Egypt, to drink the troubled water? (Jer 2:18). And he shows their lack of hope: they were all confounded: put not your trust in princes: in the children of men, in whom there is no salvation (Ps 145:2–3[146:3]).

670. Third, he describes the carrying away of goods: the burden of the beasts;

he threatens first the destruction of Egypt. The burden, of the sons of Judah, beasts, because of their stupidity or because they bore their goods like beasts; of the south, because they fled to the south or because their dwelling was in the southern part. In a land of trouble, in Egypt, which in Hebrew is called “Meyrey,” which is translated “trouble” or “distress”: the sword which you fear, shall overtake you there in the land of Egypt (Jer 42:16).

Second, he sets out the condition of those who carry away the goods: the lioness, because of its ferocity, the lion, because of the presumption of its audacity, the viper, because of its cruelty, the flying basilisk, not because it has wings, but because it leaps on the face of men, because of its swiftness to do evil: her princes are as roaring lions (Zeph 3:3).

Third, the carrying away of the goods: they carry their riches.

Fourth, the vanity of their labor: to a people that shall not be able to profit them: vain is the salvation of man (Ps 59:13[60:11]).

671. Therefore have I cried. Here he denounces their contempt of the divine command.

And first, he shows how they despised the divine command;

in the second part, how they despised salutary counsel: for thus says the Lord God (Isa 30:15).

Concerning the first, he sets out three things:

first, the divine command;

second, the contempt of the people: for it is a people (Isa 30:9);

third, he threatens those who despise death or the destruction of death: therefore thus says the Holy One of Israel (Isa 30:12).

672. Concerning the first, he sets out three things.

First, the command, therefore have I cried concerning this, that it is useless to go into Egypt, sit still, in your own land: thus says the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord (Jer 14:10);

second, he sets out the confirmation of the command. Now therefore, you, Isaiah, go in, by prophetic vision, or you, Jeremiah, go in, into Egypt with the people, as it says in Jeremiah 43;

third, he assigns the fruit of this confirmation: and it shall be in that day for a testimony for ever: write this for a memorial (Exod 17:14).

673. For it is a people. Here he sets out the contempt of the people,

and first, the contempt by which they despised God: that provokes to wrath, as to sin of transgression: do not you provoke me, as the house of Israel provokes me (Ezek 2:8); and lying children, as to sin of speech, for they promised obedience to Jeremiah, a promise which they would not keep, as it says in Jeremiah 42. The children that are strangers have lied to me (Ps 17:46[18:45]): that will not, as to sin of omission: he that stops his ears from hearing the law, his prayer shall be an abomination (Prov 28:9).

Second, he sets out their contempt of the prophets: who say to the seers, according to which they prohibited them from carrying out their proper office: you seer, go, flee away (Amos 7:12); inasmuch as they induced them to lie: speak unto us pleasant things: behold the words of the prophets with one mouth declare good things to the king (1 Kgs 22:13). Turn away, inasmuch as they prohibited the word of divine knowledge: who have said to God: depart from us, we desire not the knowledge of your ways (Job 21:14).

674. Therefore thus says the Holy One of Israel. Here he threatens destruction to them, resuming the subject of their guilt that the punishment may appear more just: because you have rejected this word. And he adds the punishment, where it says, therefore shall this iniquity be to you, signifying sudden punishment by the likeness of ruin, which lies hidden for a long time in a wall that falls suddenly in the end: for the destruction thereof shall come on a sudden: for when they shall say: peace and security; then shall sudden destruction come upon them (1 Thess 5:3). And he shows the strong punishment: and it shall be broken small, under the likeness of the breaking of a vessel, of which no fragment remains whole for any use, namely, for carrying fire and drawing water, above: with breaking shall the earth be broken (Isa 24:19).

675. Note on the words, sit still (Isa 30:7), that man ought to sit still

first, from the act of sin, above: cease to do perversely, learn to do well (Isa 1:16–17);

second, from the course of wandering: thus say to this people, that have loved to move their feet, and have not rested (Jer 14:10);

third, from immoderate appetite, below: the heart of the wicked is like the raging sea, which cannot rest (Isa 57:20);

fourth, from presumptuous intellect: when a man has done, then shall he begin (Sir 18:6).

676. For thus says the Lord. Here he denounces their contempt of divine counsel, and concerning this, he sets out three things.

First, the counsel: if you return, below: be converted to me, and you shall be saved (Isa 45:22).

Second, their contempt: but have said: no. Therefore shall you flee: these are the words of the Lord. One way may we go out (Deut 28:25); and we will mount upon swift ones: the voice of the rebellious people; therefore shall they be swifter: the voice of the Lord: our persecutors were swifter than the eagles of the air (Lam 4:19).

Third, he threatens destruction: a thousand men, Egyptians, shall flee for fear of one, Chaldean, and for fear of five, Chaldeans, you, all you Jews, shall flee: how should one pursue after a thousand, and two chase ten thousand? (Deut 32:30); till you be left as the mast, as a sign to evade shipwreck, above: there shall be made a show as a turpentine tree, and as an oak that spreads its branches (Isa 6:13).

677. Therefore the Lord waits. Here he sets out consolation, and concerning this, he does two things:

first, he sets out the intention of having mercy;

second, he describes the benefit of mercy: for the people (Isa 30:19).

Concerning the first, he sets out three things.

First, the intention in God of having mercy: therefore the Lord waits, not destroying you entirely: you shall wait for me many days (Hos 3:3);

second, the judgment of the ungrateful: and therefore shall he be exalted, that is, he will appear high in justice, punishing you who are ungrateful for his benefits, above: the Lord of hosts shall be exalted in judgment (Isa 5:16);

third, the reward of the good: blessed are all they that wait for him: you yourselves like to men who wait for their lord (Luke 12:36).

678. For the people. Here he describes the benefit of mercy,

and first, in their exaltation,

second, in the oppression of their enemies: behold the name (Isa 30:27).

Concerning the first, he sets out two things.

First, the removal of evils against the captivity of exile: for the people of Zion shall dwell in Jerusalem, in the time of Zorobabel; or rather, all, mystically: he shall not be moved for ever that dwells in Jerusalem (Ps 124[125]:1–2); against the anxiety of sadness: weeping, before, you shall not weep, forever, but when you will be freed, above: the Lord God shall wipe away tears from every face (Isa 25:8); against the indignation of God: he will surely have pity: he shall call upon me, and I will hear him (Ps 90[91]:15). Against poverty: and the Lord will give you spare bread, and this is the sense: they will be content with little food: the chief thing for man’s life is water and bread (Sir 29:28[21]); or because in the return from Babylon they suffered scarcity. This should be understood mystically, according to the Gloss.

679. Second, he sets out the gathering of goods; hence he says, and will not cause.

And first, of spiritual goods, as to chosen teaching, describing the teacher: to flee, that is, to withdraw; your teacher, Esdras, whose teaching they still use, or Christ; behind your back, like someone fleeing when called back by his pursuer: he has given you a teacher of justice (Joel 2:23); and he sets out the teaching: this is the way: we will go the king’s highway (Num 21:22). And also as to due worship of God: and you shall defile the plates of your graven things of silver, reducing them to common use: he defiled the high places, and demolished them (2 Kgs 23:8); the garment, every adornment of an idol.

Second, as to temporal goods; hence he says, get you hence, namely, from spiritual goods to temporal goods.

680. And first, he promises fertility of the land, promising the cause: and rain shall be given: he will make the early and the latter rain to come down to you (Joel 2:23); and the effect, as to the food of men: and the bread of the corn of the land shall be most plentiful, and fat: Aser, his bread shall be fat (Gen 49:20); he fills you with the fat of corn (Ps 147:14); as to the pasture of herds: the lamb in that day shall feed, as to sheep, and your oxen, as to cattle; and in both, he notes their fecundity, setting out their young, and the ass colts; and as to provisions for beasts of burden: mingled provender, pure barley with husks, which they ate mingled before.

681. Second, he promises abundance of water: and there shall be. The Jews say that these things are to be fulfilled literally at the end of the world; the slaughter of many, the Romans, according to them, which is preposterous. Or it may be metaphorical speech, so that the water signifies the consolation which they had after the return from captivity and the destruction of Babylon. Or, mystically, it may signify the teaching of Christ, below: I will open rivers in the high hills, and fountains in the midst of the plains (Isa 41:18).

682. Third, the radiance of heaven: and the light of the sun shall be as the light of seven days, that is, as much light in one day as there is now in seven days, as if sevenfold; or as it was in the first week of seven days. The Jews preposterously say that these things are fulfilled literally in the golden age of Jerusalem; but it is better understood as referring to the future glory of the saints, after the renewal of the world; or metaphorically and hyperbolically, it may refer to the state of the people: who heals the broken of heart, and binds up their bruises (Ps 146[147]:3).

683. Note on the words, and the bread of the corn (Isa 30:23), that the word of God is bread that is,

first, strait because of the difficulty of observing it: strait is the way that leads to life (Matt 7:14);

second, abundant, because of the usefulness of its fruit, below: as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and make it to spring. So shall my word be, which shall go forth from my mouth (Isa 55:10–11);

third, fat, because of the sweetness of its delight: Aser, his bread shall be fat (Gen 49:20).

684. Behold the name of the Lord. Here he consoles them with the punishment of their enemies, and concerning this, he sets out three things:

first, the coming of the judge who punishes;

second, the manner of punishment: and the Lord shall make (Isa 30:30);

third, the place of the punishment: for Topheth is prepared from yesterday (Isa 30:33).

Concerning the first, he sets out three things.

First, the coming of the judge: he comes, for universal judgment, from afar, long before announced by the prophets. Or: he comes, for destruction, Sennacherib, from afar from the height of his power; or to destroy the Babylonians, through the Medes coming from afar: behold I will bring upon you a nation from afar (Jer 5:15). The name of the Lord, the Son, as to the first explanation; or because it redounds to his glory, as to the second and the third explanation.

685. Second, he shows the zeal of the one who comes, setting out the wrath in his heart, through an anthropopathism, his wrath burns. Wrath is enkindled anger; it is enkindled, however, either as to the vehemence of the desire for vengeance, and as to this, he says, it burns; or as to the quantity of the punishment, and as to this, he says, it is heavy, below: these shall be smoke in my anger, a fire burning all the day (Isa 65:5). He also places wrath in his mouth: his lips are filled with indignation, reproaching sins, and his tongue as a devouring fire, threatening torments, above: with the breath of his lips he shall slay the wicked (Isa 11:4). He also sets out wrath in his work: his breath, that is, his indignation, overflowing even to the midst of the neck, that is, it will lead to their extinction, above: there shall pass through Judah, overflowing wrath (Isa 8:8).

686. Third, he sets out the effect of his indignation on the wicked, the destruction of the nations: to destroy the nations: Lord, in your city you shall bring their image to nothing (Ps 72:20[73:21]); and the cessation of tyrants: and the bridle of error: he has put a bridle into my mouth (Job 30:11). He also sets out the effect on the good in praise of the mouth: you shall have a song as in the night of the sanctified solemnity, for on three solemnities they went to Jerusalem with joy (Lev 23), below: the city of our solemnity: your eyes shall see (Isa 33:20); and in delight of heart: and joy of heart, below: they shall obtain joy and gladness, and sorrow and mourning shall flee away (Isa 35:10); and the people of the Lord were joyful (Jdt 16:24).

687. And the Lord shall make the glory of his voice to be heard. Here he describes the manner of punishment; and concerning this, he does three things.

First, he describes the manner of punishment as to the act of the one who punishes: his voice, through which he will appear glorious, and the terror of his arm, through likeness to an angry man, who threatens in this manner: have you an arm like God? (Job 40:4); and as to the instrument: and the flame of devouring fire . . . with whirlwind, and hailstones, for, literally, the Assyrians were burned up, and perhaps there was some storm. Or the different punishments of the day of judgment are signified: fire and brimstone, and storms of winds, shall be the portion of their cup (Ps 10:7[11:6]).

Second, he places the infliction of the punishment, showing the Assyrian’s horror: for at the voice of the Lord the Assyrian shall fear, and the duration of the punishment: and the passage of the rod shall be strongly grounded, that is, strengthened.

Third, the exultation of the saints: with harps, and in great battles, which are waged by divine power alone: the just shall rejoice when he shall see the revenge (Ps 57:11[58:10]).

688. For Topheth is prepared. Here he describes the place of punishment.

And first, its disposition: Topheth, the valley of the son of Ennom, Gehenna, for the fire for sacrifices was kept there on stones of tufa (Tophis); this is the same as the valley of Gethsemane, where the army of Sennacherib was destroyed. Or it signifies hell; hence the Jews conjecture that hell is there, because smoke is always emitted from two palm trees which are there. From yesterday, that is, from the beginning; or, according to the Jews, from the second day, which had only yesterday, and no day before. Jeremiah 7 and 19 discuss this valley. Prepared by the king, God, deep, and wide, above: therefore has hell enlarged her soul (Isa 5:14).

Second, the variety of punishments: the nourishment thereof is fire and much wood, the impious, or the men of the army of Sennacherib; the breath of the Lord, that is, his will, metaphorically: fire and brimstone, and storms of winds, shall be the portion of their cup (Ps 10:7[11:6]).

689. Note on the words, behold the name of the Lord (Isa 30:27), that the son of God is the name of the Father,

first, by which he is manifested: I have manifested your name to the men (John 17:6);

second, by which he is honored: Father, hallowed be your name (Matt 6:9);

third, by which he is invoked: whatever you ask the Father in my name, he will give it you (John 16:23).

690. Also, on the words, comes from afar (Isa 30:27), note that he came from afar,

first, because of the long expectation: all these died according to faith, not having received the promises but beholding them afar off (Heb 11:13);

second, because of the imperfection of our merits: coming, he preached peace to you that were afar off (Eph 2:17);

third, because of the delay of the time: I shall see him, but not now: I shall behold him, but not near (Num 24:17);

fourth, because of the height of his majesty: his going out is from the end of heaven, and his circuit even to the end thereof (Ps 18:7[19:6]).

691. Note on the words, is prepared by the king, deep, and wide (Isa 30:33), that hell is broad,

first, because of its desire to retain, above: therefore has hell enlarged her soul (Isa 5:14);

second, because of the multitude of the damned: strait is the way that leads to life; wide is the gate, and broad is the way that leads to destruction, and many there are who go in thereat (Matt 7:13–14);

third, because of the variety of punishments: fire, hail, snow, ice (Ps 148:8) or: fire and brimstone, and storms of winds (Ps 10:7[11:6]);

fourth, because of the eternity of the punishment: go, you cursed, into everlasting fire (Matt 25:41).

692. Note on the words, his tongue as a devouring fire (Isa 30:27), that charity is called a fire:

first, because it illuminates: you that fear the Lord, love him, and your hearts shall be enlightened (Sir 2:10);

second, because it seethes: stay me up with flowers, compass me about with apples: because I languish with love (Song 2:5);

third, because it turns all things to itself: we know that to them that love God all things work together unto good (Rom 8:28);

fourth, because it makes one unencumbered: if any one love me, he will keep my word (John 14:23);

fifth, because it pulls one above: in my bed I sought him whom my soul loves: I sought him, and found him not (Song 3:1).

Chapter 31

31:1 Woe to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many: and in horsemen, because they are very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord.

31:2 But he that is the wise one has brought evil, and has not removed his words: and he will rise up against the house of the wicked, and against the aid of them that work iniquity.

31:3 Egypt is man, and not God: and their horses, flesh, and not spirit: and the Lord shall put down his hand, and the helper shall fall, and he that is helped shall fall, and they shall all be confounded together.

31:4 For thus says the Lord to me: like as the lion roars, and the lions whelp upon his prey, and when a multitude of shepherds shall come against him, he will not fear at their voice, nor be afraid of their multitude: so shall the Lord of hosts come down to fight upon mount Zion, and upon the hill thereof.

31:5 As birds flying, so will the Lord of hosts protect Jerusalem, protecting and delivering, passing over and saving.

31:6 Return as you had deeply revolted, O children of Israel.

31:7 For in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you to sin.

31:8 And the Assyrian shall fall by the sword not of a man, and the sword not of a man shall devour him, and he shall flee not at the face of the sword, and his young men shall be tributaries.

31:9 And his strength shall pass away with dread, and his princes fleeing shall be afraid: the Lord has said it, whose fire is in Zion, and his furnace in Jerusalem.

693. Woe to them that go down. In this part, he threatens both at the same time, namely, the Egyptians and the Jews, and concerning this, he does two things:

first, he sets out the threatening;

second, the consolation, where it says, for thus says the Lord to me (Isa 31:4).

Concerning the first, he sets out two things.

First, he sets out their guilt from trust in human help: trusting in horses: vain is the horse for safety: neither shall he be saved by the abundance of his strength (Ps 32[33]:17); and from contempt of divine help: and have not trusted in the Holy One of Israel, against what it says in Psalm 19:8[20:7]: some trust in chariots, and some in horses: but we will hope in the name of the Lord, our God.

694. Second, he threatens the punishment: but he.

And first, against their contempt of divine help he sets out the wisdom of God, and the firmness of the sentence: the wise one has brought evil, and has not removed his words, that is, he has not made void what he threatened through the prophets: God is not a man, that he should lie, nor as the son of man, that he should be changed (Num 23:19); and he adds the punishment: and he will rise up.

Second, against trust in human help, he sets out their weakness: Egypt is man: whereas you are a man, and not God, in the hand of them that slay you (Ezek 28:9–10); and he adds the punishment: and the helper shall fall: they that dwell in houses of clay, who have an earthly foundation (Job 4:19).

695. For thus says the Lord. Here he sets out the consolation, promising liberation by God from their enemies, from whom they could not be liberated by the Egyptians. And concerning this, he does three things.

First, he sets out the defense of the Jews under the likeness of a defending lion, saying: you and the Egyptians in whom you trusted in contempt of me will perish: for thus says the Lord, who alone saves; so shall the Lord of hosts come down to fight, as a defender against those who hindered the building of the temple after the return from captivity; or against the Assyrians: and I will be to them as a lioness, as a leopard in the way of the Assyrians (Hos 13:7). And under the likeness of a protecting bird: as birds: how often would I have gathered together your children, as the hen doth gather her chickens under her wings, and you wouldst not? (Matt 23:37); as the eagle enticing her young to fly, and hovering over them (Deut 32:11).

696. Second, he sets out the destruction of their enemies, promising counsel for meriting this: return, to me: the wicked man, when he is come into the depths of sins, contemns (Prov 18:3); as you have yielded your members to serve iniquity, unto iniquity: so now yield your members to serve cleanness, unto sanctification (Rom 6:19). And he sets out the completion of the counsel: in that day, above: in that day a man shall cast away his idols (Isa 2:20). And he sets out the fruit, namely, the destruction itself as to the death of the slain: by the sword: my sword shall devour flesh (Deut 32:42); and as to the removal of the survivors in flight, fear, and servitude, for his young men shall be tributaries, afterwards, to the Babylonians.

697. Third, he sets out the strengthening of both: the Lord has said it, whose fire, burning the Assyrians, above: the light of Israel shall be as a fire, and the Holy One thereof as a flame (Isa 10:17); or the fire on the altar of incense; his furnace, on the altar of holocausts: the fire on the altar shall always burn (Lev 6:12); or the fire of charity burning imperfectly in the Church militant, but a furnace burning perfectly in the Church triumphant.

698. Note also that charity is called a fire: see the collation preceding this chapter.

Chapter 32

32:1 Behold a king shall reign in justice, and princes shall rule in judgment.

32:2 And a man shall be as when one is hid from the wind, and hides himself from a storm, as rivers of waters in drought, and the shadow of a rock that stands out in a desert land.

32:3 The eyes of them that see shall not be dim, and the ears of them that hear shall hearken diligently.

32:4 And the heart of fools shall understand knowledge, and the tongue of stammerers shall speak readily and plain.

32:5 The fool shall no more be called prince: neither shall the deceitful be called great.

32:6 For the fool will speak foolish things, and his heart will work iniquity, to practice hypocrisy, and speak to the Lord deceitfully, and to make empty the soul of the hungry, and take away drink from the thirsty.

32:7 The vessels of the deceitful are most wicked: for he will frame devices to destroy the meek, with lying words, when the poor man speaks judgment.

32:8 But the prince will devise such things as are worthy of a prince, and he shall stand above the rulers.

32:9 Rise up, you rich women, and hear my voice: you confident daughters, give ear to my speech.

32:10 For after days and a year, you that are confident shall be troubled: for the vintage is at an end, the gathering shall come no more.

32:11 Be astonished, you rich women, be troubled, you confident ones: strip you, and be confounded, gird your loins.

32:12 Mourn for your breasts, for the delightful country, for the fruitful vineyard.

32:13 Upon the land of my people shall thorns and briers come up: how much more upon all the houses of joy, of the city that rejoiced?

32:14 For the house is forsaken, the multitude of the city is left, darkness and obscurity are come upon its dens for ever. A joy of wild asses, the pastures of flocks,

32:15 Until the spirit be poured upon us from on high: and the desert shall be as Carmel, and Carmel shall be counted for a forest.

32:16 And judgment shall dwell in the wilderness, and justice shall sit in Carmel.

32:17 And the work of justice shall be peace, and the service of justice quietness, and security for ever.

32:18 And my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest.

32:19 But hail shall be in the descent of the forest, and the city shall be made very low.

32:20 Blessed are you that sow upon all waters, sending thither the foot of the ox and the ass.

699. Behold a king shall reign in justice. This is the third part of the threatening, in which he describes their liberation from the enemies who were threatening them then.

And first, he foretells the liberation in the manner of prophecy,

second, he recounts it in the manner of history: and it came to pass (ch. 36).

The first of these is divided into two parts:

in the first, he foretells the prosperity of the Jews;

in the second, the destruction of their enemies: woe to you that spoils (ch. 33).

700. Concerning the first, he does two things.

First, he foretells the status of the liberated, as to the equity of the king: a king shall reign, namely, Ezechias: a king shall reign, and shall be wise (Jer 23:5); as to the prosperity of the people: and princes shall rule in judgment. As to consolation in tribulation: and a man shall be as when one is hid from the wind, above: there shall be a tabernacle for a shade in the daytime from the heat (Isa 4:6). As to amendment in spiritual matters: the eyes of them that see, namely, the prophets, shall not be dim, as before, because of the sins of the king and the people, but shall receive clear visions from the Lord; and the ears, namely, of their subjects, shall hearken, fulfilling the precepts of the Lord given by the prophets. The heart of fools, who formerly erred following idols; and the tongue of stammerers, the prophets, who formerly spoke obscurely and enigmatically: wisdom opened the mouth of the dumb, and made the tongues of infants eloquent (Wis 10:21). And also as to their consequent liberty, namely, from tyrants: the fool shall no more be called prince, namely, Sennacherib, to whom formerly they paid tribute, as is evident in 2 Kings 18:14. I will deliver them out of the hand of the king of the Assyrians (Ezek 24).

701. Second, he describes the manner of liberation: for the fool.

And first, he describes the affliction;

second, the liberation: until the spirit be poured upon us (Isa 32:15).

Concerning the first, he does two things:

first, he describes the enemy who persecutes them;

second, the persecution: rise up, you rich women (Isa 32:9).

Concerning the first, he sets out three things.

First, the wickedness of the king himself, as to the blasphemy of his mouth: the fool, namely, Sennacherib, will speak foolish things, blasphemous words, below (Isa 37:17). The mouth of fools bubbles out folly (Prov 15:2); as to the duplicity of his heart: his heart will work iniquity, promising good land to the people, to the Lord deceitfully, saying he has come by his command, below (Isa 36:10). The thoughts of the just are counsels (Prov 12:5); as to the cruelty of his work: to make empty the soul of the hungry, despoiling them of the things by which they ought to have been nourished, against what it says in Proverbs 25:21: if your enemy be hungry, give him to eat.

702. Second, the malice of his princes: the vessels, that is, the messengers and princes, of the deceitful, namely, of Sennacherib: a prince that gladly hears lying words, has all his servants wicked (Prov 29:12); and the execution of their malice: for he, namely, Rabsaces, about whom, see below (36), will frame (concinnabit), that is, compose, devices—cinnus is a kind of drink composed of different kinds of things; the poor man, the Jew: your mouth has abounded with evil, and your tongue framed deceits (Ps 49[50]:19).

703. Third, the prudence of Ezechias in his reign: the prince, for Ezechias commanded that no one should respond to Sennacherib, above: I will restore your princes as they were before (Isa 1:26).

704. Rich women. Here he describes the persecution inflicted on them as to three things.

First, as to the loss of fruits, stirring up attention: you women, who cry easily, rich, who have reason to cry from the ruin of their goods; or you women, that is, you feeble Jews: they that trust in their own strength, and glory in the multitude of their riches (Ps 48:7[49:6]). And he sets out the determination of the time: after several days and one year: for tribulation is very near: for there is none to help me (Ps 21:12[22:11]). And he sets out the loss of fruits: the vintage is at an end, destroyed, the gathering, of crops, shall come no more, into our houses from the fields: the joy of the vintage is taken away (Jer 48:33).

705. Second, as to the devastation of the fields, he prescribes mourning, be astonished: I have put off the robe of peace (Bar 4:20), above: and the Lord in that day shall call to weeping (Isa 22:12). And he foretells harm: upon the land, above: briers and thorns shall come up (Isa 5:6) over it.

706. Third, as to the desolation of their cities and houses, he sets out the desolation itself: how much more, namely, to be wept for, the city that rejoiced, namely, Jerusalem, whose lower part was handed over to the Assyrians, above: a populous city, a joyous city (Isa 22:2). And the magnitude of the desolation as to the houses, for they were reduced to perpetual darkness, as happens to ruined buildings: and darkness: they shall grope in the dark, and not in the light (Job 12:25); and as to their fields: a joy of wild asses, which dwell in great wildernesses: a wild ass accustomed to the wilderness (Jer 2:24).

707. Until the spirit be poured upon us. Here he describes their liberation.

And first, he sets out the consolation of the Jews;

second, the destruction of their enemies: but hail (Isa 32:19);

third, the prophet’s congratulation: blessed are you that sow (Isa 32:20).

Concerning the first, he sets out three things.

First, divine consolation: these things, I say, will happen, when Sennacherib lays waste the land, until the spirit, divine consolation, be poured upon us: you shall know that I am the Lord, for I will send spirit into you, and you shall live (Ezek 37:5–6).

708. Second, the manner and order of the consolation, as to the fertility of the land: and the desert shall be as Carmel, and Carmel shall be counted for a forest; that is, your land, formerly a desert, will be so fertile like Carmel, that Carmel’s fertility will be considered barrenness in comparison to your land; above (Isa 29:19) has the same thing. As the observation of justice: and judgment shall dwell, above: Zion shall be redeemed in judgment (Isa 1:27). And as to the tranquility of peace: and the work, that is, the effect, of justice shall be peace, and the service of justice quietness, for it will be without the tumult of contentions and wars, above: Lord, you will give us peace (Isa 26:12).

709. Third, he sets out the pleasant enjoyment of divine consolation: and my people shall sit in the beauty of peace: but he that shall hear me, shall rest without terror, and shall enjoy abundance (Prov 1:33).

710. Hail, namely, of tribulation, in the descent of the forest, that is, it shall descend from the Lord upon your enemies; the city, Ninive, above: the high city he shall lay low (Isa 26:5).

711. Blessed are you that sow. Here he shows the prophet’s congratulation: upon waters, that is, upon the places that are fertile from the abundance of the waters; sending thither the foot of the ox and the ass, not at the same time, for this was prohibited: you shall not plough with an ox and an ass together (Deut 22:10); for you shall eat the labors of your hands: blessed are you, and it shall be well with you (Ps 127[128]:2).

712. Note on the words, the work of justice shall be peace, that the peace of the saints in heaven will be beautiful,

first, because it will not be false (Wis 15);

second, because it will not be interrupted, above: and there shall be no end of peace (Isa 9:7);

third, because it will be full: he has placed peace in your borders (Ps 147:14).

713. Note also on the peace to come that three things make it desirable:

first, the strength of divine power: they that trust in the Lord shall be as mount Zion: he shall not be moved for ever that dwells in Jerusalem (Ps 124[125]:1–2);

second, the purity of one’s own conscience: you shall walk confidently in your way, and your foot shall not stumble (Prov 3:23);

third, the removal of hostile wickedness: have confidence. I have overcome the world (John 16:33).

714. Note also on the words, blessed are you that sow upon waters, that the teaching of the Lord is water:

first, because it abounds: I, wisdom, have poured out rivers (Sir 24:40);

second, because it cools: as cold water to a thirsty soul (Prov 25:25);

third, because it makes fruitful, below: as the rain comes down from heaven, and returns no more thither, but soaks the earth, and makes it to spring, so shall my word be, which shall go forth from my mouth (Isa 55:10–11);

fourth, because it carries quickly: it shall become in him a fountain of water, springing up into life everlasting (John 4:14);

fifth, because it conforms itself to each individually: in the streets divide your waters (Prov 5:16).

Chapter 33

33:1 Woe to you that spoils, shall not you yourself also be spoiled? And you that despises, shall not yourself also be despised? When you shall have made an end of spoiling, you shall be spoiled: when being wearied you shall cease to despise, you shall be despised.

33:2 O Lord, have mercy on us: for we have waited for you: be you our arm in the morning, and our salvation in the time of trouble.

33:3 At the voice of the angel the people fled, and at the lifting up yourself the nations are scattered.

33:4 And your spoils shall be gathered together as the locusts are gathered, as when the ditches are full of them.

33:5 The Lord is magnified, for he has dwelt on high: he has filled Zion with judgment and justice.

33:6 And there shall be faith in your times: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure.

33:7 Behold they that see shall cry without, the angels of peace shall weep bitterly.

33:8 The ways are made desolate, no one passes by the road, the covenant is made void, he has rejected the cities, he has not regarded the men.

33:9 The land has mourned, and languished: Libanus is confounded, and become foul, and Saron is become as a desert: and Basan and Carmel are shaken.

33:10 Now will I rise up, says the Lord: now will I be exalted, now will I lift up myself.

33:11 You shall conceive heat, you shall bring forth stubble: your breath as fire shall devour you.

33:12 And the people shall be as ashes after a fire, as a bundle of thorns they shall be burnt with fire.

33:13 Hear, you that are far off, what I have done, and you that are near know my strength.

33:14 The sinners in Zion are broken, trembling has seized upon the hypocrites. Which of you can dwell with devouring fire? Which of you shall dwell with everlasting burnings?

33:15 He that walks in justices, and speaks truth, that casts away avarice by oppression, and shakes his hands from all bribes, that stops his ears lest he hear blood, and shuts his eyes that he may see no evil.

33:16 He shall dwell on high, the fortifications of rocks shall be his highness: bread is given him, his waters are sure.

33:17 His eyes shall see the king in his beauty, they shall see the land far off.

33:18 Your heart shall meditate fear: where is the learned? Where is he that pondered the words of the law? Where is the teacher of little ones?

33:19 The shameless people you shall not see, the people of profound speech: so that you canst not understand the eloquence of his tongue, in whom there is no wisdom.

33:20 Look upon Zion the city of our solemnity: your eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed: neither shall the nails thereof be taken away for ever, neither shall any of the cords thereof be broken.

33:21 Because only there our Lord is magnificent: a place of rivers, very broad and spacious streams: no ship with oars has passed by it, neither shall the great galley pass through it.

33:22 For the Lord is our judge, the Lord is our lawgiver, the Lord is our king: he will save us.

33:23 Your tacklings are loosed, but they shall be of no strength: your mast shall be in such condition, that you shall not be able to spread the flag. Then shall the spoils of much prey be divided: the lame shall take the spoil.

33:24 Neither shall he that is near, say: I am feeble. The people that dwell therein, shall have their iniquity taken away from them.

715. Woe to you that spoils. In this part, he begins to foretell the destruction of their enemies;

and first, the destruction;

second, the effect of the destruction: the land that was desolate and impassable shall be glad (ch. 35).

The first of these is divided into two parts:

in the first, he foretells the destruction of their principle enemy, namely, the Assyrians;

in the second, that of the other enemies who were helping them: come near (ch. 34).

Concerning the first, he does two things:

first, he foretells the destruction of the Assyrians;

in the second part, that of the ungrateful Jews: your tacklings are loosed (Isa 33:23).

Concerning the first, he does two things:

first, he foretells the destruction of the Assyrians;

second, he invites all to the consideration of such a fact: hear (Isa 33:13).

Concerning the first, he does two things:

first, he foretells the punishment which Assyria received from God;

second, that which they themselves inflicted: behold they that see (Isa 33:7).

716. Concerning the first, he does three things.

First, he threatens the destruction of the Assyrians, setting out a question: shall not you yourself also be spoiled, and the answer: when you shall have made an end, you shall be spoiled: being wearied; as if to say: affected by tedium from so many victories: with what measure you mete, it shall be measured to you again (Matt 7:2); he that shall kill by the sword (Rev 13:10), shall be killed by the sword.

717. Second, in the person of the people, he asks for confirmation of the threat from God: O Lord, have mercy on us: glorify your hand and extend your arm (Sir 36:7); give us, O Lord, help from trouble (Ps 59:13[60:11]).

718. Third, he sets out the fulfillment of this petition,

first, setting out the destruction of the Assyrians as to the dispersion of their army: at the voice of the angel, killing many, the people, the Assyrians who were left remaining, above: and his princes fleeing shall be afraid (Isa 31:9). As to the plundering of their spoils: and, you, O Assyrians, your spoils shall be gathered together, by the Jews, above: they shall rejoice before you, as they that rejoice in taking a prey, when they divide the spoils (Isa 9:3).

Second, the fruit of the destruction, namely, the glory of God: the Lord is magnified: your mercy is magnified even to the heavens: and your truth unto the clouds (Ps 56:11[57:10]); and the grace of men in rectitude of action, he, namely, the Lord, has filled Zion with judgment, which is the execution of justice. Faith, which is the foundation of justice, above: Zion shall be redeemed in judgment (Isa 1:27); I will espouse you to me in justice, and in faith (Hos 2:19–20). As to the perfection of intellect: riches of salvation, wisdom, in divine things, and knowledge, in human things: wisdom is more precious than all riches (Prov 3:15). As to the ordering of the affections: the fear of the Lord: the fear of the Lord blots out sin (Sir 1:27).

719. Note on the words, riches of salvation, that we have riches,

first, in God: in him are hid all the treasures of wisdom and knowledge of God (Col 2:3);

second, in himself: wisdom is more precious than all riches (Prov 3:15);

third, in the fellowship of the saints, above: a man shall be more precious than gold, yea a man than the finest of gold (Isa 13:12).

720. Behold they that see shall cry. Here he sets out the punishment which Assyria inflicted on others.

And first, he describes the punishment inflicted by them as to the disturbance of men: they that see the magnitude of the army shall cry without, they who live in the suburbs, angels of peace, envoys of Ezechias to Rabsaces, below (Isa 36:3). Behold the voice of the daughter of my people from a far country (Jer 8:19). As to the loneliness of the ways: the ways are made desolate: the ways of Zion mourn, because there are none that come to the solemn feast (Lam 1:4); as to the breaking of covenants: the covenant is made void, namely, the covenant by which Sennacherib had insured Ezechias, and therefore, he has rejected, as if despising their friendship, he has not regarded, because of the pride of his heart: he swallows the ground, neither doth he regard when the noise of the trumpet sounds (Job 39:24). As to the destruction of regions: the land has mourned, and languished, and he names especially fertile regions; above (Isa 24:4, 7) has the same thing.

721. Second, he sets out divine resistance to his efforts: now will I rise up. And concerning this, he sets out three things.

On the part of God, the intention of resisting: now, namely, after he has done such evils, will I rise up, against him: by reason of the misery of the needy, and the groans of the poor, now will I arise, says the Lord (Ps 11:6[12:5]).

Second, he sets out the frustrated counsel of the Assyrians: you shall conceive heat, that is, you shall think that others burn; you shall bring forth stubble, that is, it shall follow that you yourself shall be burned; your breath, that is, your indignation, shall devour, namely, the flesh under your hide: he has opened a pit and dug it: and he is fallen into the hole he made (Ps 7:16[15]).

Third, he sets out the manner of the resistance or of the punishment: and the people shall be as ashes after a fire, because their bodies were literally reduced to ashes; thorns, that is, the Assyrians, because they were tearing others: you shall tread down the wicked when they shall be ashes under the sole of your feet (Mal 4:3).

722. Hear. Here he invites to the consideration of such a fact;

and first, to the consideration of the magnitude of the liberating divine power;

second, to the consideration of the fitness of the liberated, who, namely, were fit to be thus liberated by the Lord, where it says, which of you (Isa 33:14);

third, to the consideration of the worthiness of the liberated city: look upon Zion the city of our solemnity (Isa 33:20).

Concerning the first, he does two things.

First, he invites to the consideration of the Lord’s power: hear . . . know my strength, below: give ear, you islands, and hearken, you people from afar (Isa 49:1).

Second, he shows the sign of his power, the sinners, namely, the Assyrians, are broken: I will break this people, and this city, as the potter’s vessel is broken (Jer 19:11).

723. Which of you can. Here he invites to consider the fitness of him that lives with God, that he may be always inviolate, protected by him.

And first, he examines the fit,

second, he excludes the unworthy: where is the learned (Isa 33:18).

Concerning the first, he does three things.

First, he sets out the question: which of you can dwell with devouring fire, namely, with God, that he not be devoured by him, like the Assyrians: the Lord your God is a consuming fire (Deut 4:24).

724. Second, he shows fitness, removing three things to which the Jews were prone, namely, avarice as to things taken away unjustly: that casts away avarice by oppression, and as to things received illiberally, and shakes his hands from all bribes; second, as to cruelty in homicide: that stops his ears lest he hear blood; third, as to lust: and shuts his eyes that he may see no evil.

He shall dwell on high, namely, with God: who shall dwell in your tabernacle? (Ps 14[15]:1).

725. Third, he shows the usefulness of this dwelling as to four things.

And first, as to secure height, which nevertheless is contrary to the normal experience of height: the fortifications of rocks shall be his highness: she abides among the rocks (Job 39:28).

Second, as to full satiety: bread: Aser, his bread shall be fat (Gen 49:20).

Third, as to the vision of God: his eyes shall see the king, that is, God: go forth, you daughters of Zion, and see the king Solomon (Song 3:11).

Fourth, as to holy affection, namely, contempt for earthly things: they shall see the land far off, as if far off beneath them, namely, in dignity; and as to divine subjection: your heart shall meditate filial fear: the fear of the Lord shall delight the heart (Sir 1:12). And these things can be explained either as to those who live with God in the present Church or also in the Church triumphant. Or otherwise: the land, namely, of the living: I believe to see the good things of the Lord in the land of the living (Ps 26[27]:13); far off, as if far above the dignity of nature or the fitness of many, now in hope, in the future in reality; and thus, this belongs with the third.

726. Note on the words, your breath as fire (Isa 33:11), that God is said to be fire:

first, purging: he shall baptize you in the Holy Spirit and fire (Matt 3:11);

second, inflaming: I am come to cast fire on the earth (Luke 12:49);

third, condemning: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).

727. Note also on the words, he shall dwell on high (Isa 33:16), that the saints live with God:

first, through purity of action: my eyes were upon the faithful of the earth, to sit with me (Ps 100[101]:6);

second, through the indwelling of love: if any one love me, he will keep my word (John 14:23);

third, through the eminence of contemplation: our conversation is in heaven (Phil 3:20);

fourth, through the glory of enjoyment: blessed are they that dwell in your house, O Lord (Ps 83:5[84:4]).

728. Where is the learned? Here he excludes the unworthy as to those who seem especially worthy.

And first, the eminent in wisdom: where is the learned, educated in philosophy; where is he that pondered the words of the law, educated in divine knowledge; the teacher, instructing others in the elements of either: where is the wise? Where is the scribe? Where is the learned? (1 Cor 1:20).

Second, those who are eminent in eloquence, but not in wisdom: the people of profound speech: behold I will bring upon you a nation whose language you shall not know (Jer 5:15).

729. Look upon Zion. Here he leads to consideration of the worthiness of the liberated city.

And first, as to its abundance of goods, setting out four things which are in the heavenly or the militant Church, namely,

joy of heart: the city of our solemnity, above: as in the voice of the sanctified solemnity, and joy of heart (Isa 30:29).

Wealth of goods: your eyes shall see Jerusalem, a rich habitation, above: and my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest (Isa 32:18).

The grace of immovability: a tabernacle that cannot be removed; nails: this is said according to the likeness of a tabernacle fastened with nails and cords, which are loosed when it must be moved: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14). And he assigns the reason for this: because only the Lord, who has the power to move it, and others cannot: great is the Lord, and exceedingly to be praised (Ps 47:2[48:1]).

Abundance of waters: a place of rivers, that is, of divine admonitions; streams, diverse modes of participation: the stream of the river makes the city of God joyful (Ps 45:5).

Nonetheless, the Jews fabulously refer all this to the golden age of Jerusalem.

730. Second, as to its freedom from evils: no ship with oars, belonging to any of their enemies, who were accustomed to harass the promised land by way of the sea, has passed by it, using the past tense for the future; the great galley (trieris), a ship having three rows of oars. And he assigns the cause: for the Lord is our judge, judging us by our adversaries: behold your king comes to you, meek (Zech 9:9).

731. Your tacklings are loosed. Here he foretells the destruction of the ungrateful Jews, carried out afterwards by the Romans, and he sets out three things.

First, their powerlessness to resist: your tacklings are loosed, that is, prepared, that you may defend yourself against the Romans. This is said according to a likeness of a ship which is prepared for the same. Your mast (malus), the mast (arbor) of the ship, that is, the temple, in which the precious vessels and veils are known to have been: the Lord has delivered me into a hand, out of which I am not able to flee (Lam 1:14).

732. Second, the plundering of spoils by enemies: then shall the spoils of much prey be divided, by the Romans; the lame shall take the spoil, as if to say: none will be so powerless among them that they will not be able to plunder your spoils: let the weak say: I am strong (Joel 3:10).

733. Third, the remission of the sins of their enemies: the people, namely, the Romans, will be justified in comparison with the wickedness of the Jews: you have justified your sisters by all your abominations which you have done (Ezek 16:51). Or this is said against the Idumeans, who were not able to prevail against the Jews, but rather were plundered by them in the time of the Maccabees; and the sin of the Jewish people was remitted, below: her evil is come to an end (Isa 40:2).

Chapter 34

34:1 Come near, you Gentiles, and hear, and hearken, you people: let the earth hear, and its fullness, the world, and every thing that comes forth of it.

34:2 For the indignation of the Lord is upon all nations, and his fury upon all their armies: he has killed them, and delivered them to slaughter.

34:3 Their slain shall be cast forth, and out of their carcasses shall rise a stink: the mountains shall be melted with their blood.

34:4 And all the host of the heavens shall pine away, and the heavens shall be folded together as a book: and all their host shall fall down as the leaf falls from the vine, and from the fig tree.

34:5 For my sword is inebriated in heaven: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment.

34:6 The sword of the Lord is filled with blood, it is made thick with the blood of lambs and buck goats, with the blood of rams full of marrow: for there is a victim of the Lord in Bosra and a great slaughter in the land of Edom.

34:7 And the unicorns shall go down with them, and the bulls with the mighty: their land shall be soaked with blood, and their ground with the fat of fat ones.

34:8 For it is the day of the vengeance of the Lord, the year of recompenses of the judgment of Zion.

34:9 And the streams thereof shall be turned into pitch, and the ground thereof into brimstone: and the land thereof shall become burning pitch.

34:10 Night and day it shall not be quenched, the smoke thereof shall go up for ever: from generation to generation it shall lie waste, none shall pass through it for ever and ever.

34:11 The bittern and hedgehog shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.

34:12 The nobles thereof shall not be there: they shall call rather upon the king, and all the princes thereof shall be nothing.

34:13 And thorns and nettles shall grow up in its houses, and the thistle in the fortresses thereof: and it shall be the habitation of dragons, and the pasture of ostriches.

34:14 And demons and onocentaurs shall meet, and the hairy ones shall cry out one to another, there has the lamia lain down, and found rest for herself.

34:15 There has the hedgehog had its hole, and brought up its young ones, and has dug round about, and cherished them in the shadow thereof: thither are the kites gathered together one to another.

34:16 Search diligently in the book of the Lord, and read: not one of them was wanting, one has not sought for the other: for that which proceeds out of my mouth, he has commanded, and his spirit it has gathered them.

34:17 And he has cast the lot for them, and his hand has divided it to them by line: they shall possess it for ever, from generation to generation they shall dwell therein.

734. Come near, you Gentiles. In this part, he threatens those who were assistants to the Assyrians,

and first, he threatens all of them together;

second, he threatens the Idumeans in particular, where it says, behold it shall come down upon Idumea (Isa 34:5).

Concerning the first, he does two things.

First, he stirs up attention, setting out the order of attention, so that those approaching might come near, those nearby might hear, and those who hear might listen, below: give ear, you islands, and hearken, you people from afar (Isa 49:1). And he sets out the universality of those called together: let the earth hear; and the world, as to those of middle rank, using the container to signify what it contains; the fullness, as to the great; every thing that comes forth of it, as to the lowly: he shows that he is prepared to announce to all, not that all are able to hear: the earth is the Lord’s and the fullness thereof (Ps 23[24]:1).

735. Second, he sets out the threatening: for the indignation, as to three things.

First, as to the destruction of their people, setting out the indignation of the judge, namely, God: the indignation of the Lord, above: this is the hand that is stretched out upon all nations (Isa 14:26); above: to destroy the nations unto nothing (Isa 30:28); the killing of men: he has killed them, by his authority, he delivered them, as if to say, he delivered them to others to be killed, as to executors: behold I will deliver the men, every one into his neighbor’s hand (Zech 11:6). And the throwing out of their corpses: their slain shall be cast forth, without burial: his stench shall ascend (Joel 2:20).

Second, as to the end of their tyrants: the mountains, that is, the tyrants, shall be melted with their blood, that is, because of the fault of shedding blood, below: the mountains would melt away at your presence (Isa 64:1).

Third, as to the destruction of their idols; and concerning this he does three things.

736. And first, he shows that the help of idols will cease in wars: and all the host of the heavens, namely, of the air, that is, the demons; or, literally, the spirits, which, according to the opinion of the gentiles, governed the stars, shall pine away, above: the idols of Egypt shall be moved (Isa 19:1); and in counsels, namely, inasmuch as they divined from the stars; and the heavens shall be folded together, that is: just as no one can read what is in a closed book, so they will not be able to foresee in the heavens the evils coming to them: the heaven departed as a book folded up (Rev 6:14).

Second, he shows that worship of idols will cease: and all their host shall fall down, or the ease with which these prophecies will be fulfilled: the stars from heaven fell upon the earth (Rev 6:13).

Third, he shows the effect of both: for my sword, that is, my vengeance, is inebriated in heaven, that is, I have carried out vengeance on the demons abundantly: I will make my arrows drunk with blood, and my sword shall devour flesh (Deut 32:42).

737. Behold it shall come down upon Idumea. Here he threatens the Idumeans in particular, who came with the enemies against Jerusalem, as it says in Obadiah 1:11: when strangers carried away his army captive. And concerning this, he does three things:

first, he threatens the slaughter of their men;

second, the destruction of their land: and the streams thereof shall be turned into pitch (Isa 34:9);

third, he sets out the confirmation of both of these threats, where it says, search diligently in the book of the Lord (Isa 34:16).

738. Concerning the first, he does three things.

First, he describes the fairness of the punishment: behold it shall come down upon Idumea, to crush them; the people of my slaughter, deserving to be slaughtered by me: I have brought the destruction of Esau upon him (Jer 49:8).

Second, he describes the killing as to those of middle rank, setting out the diversity of those killed: the sword of the Lord is filled with blood, it is made thick with the blood of lambs and buck goats, with the blood of rams, through all of which are to be understood the various ranks of those killed: this is the sword of a great slaughter (Ezek 21:14); and the magnitude of the killing: there is a victim of the Lord in Bosra and a great slaughter in the land of Edom, that is, many animals are killed, as in a banquet of a great king: I slay for you a great victim (Ezek 39:17). And as to the great, setting out their killing: and the unicorns, a fierce animal the size of a cat, with one horn, and thus it signifies the powerful and monarchs, shall go down, into death, above: their strong ones, and their high and glorious ones shall go down into it (Isa 5:14); and the magnitude of the killing, their land shall be soaked with blood: the land was killed with blood (Ps 105[106]:38).

Third, he sets out the reason of the punishment: for it is the day of the vengeance of the Lord, the year of recompenses of the judgment of Zion, namely, that Zion be vindicated against the Idumeans, below: the day of vengeance is in my heart, the year of my redemption is come (Isa 63:4); but, according to the Gloss: the judgment of Zion, that is, against Zion; hence it explains everything that follows as concerning the destruction of Jerusalem by the Romans.

739. And the streams thereof shall be turned into pitch. Here he sets out the threat as to the destruction of the land. And concerning this he does three things:

first, he foretells the destruction;

second, the desolation of the destroyed land: it shall lie waste (Isa 34:10);

third, the horror of its desolation: and it shall be the habitation of dragons (Isa 34:13).

Concerning the first, he sets out two things:

first, the destruction: shall be turned into, that is, the whole land shall be so burned up by their enemies, as if the water were pitch and the land brimstone: fire and brimstone, and storms of winds (Ps 10:7[11:6]).

Second, he places the duration of the punishment: it shall not be quenched, that is, the effect of this fire will remain forever; smoke, the sign and memory of preceding fire: her smoke ascends for ever and ever (Rev 19:3); and this is to be understood as being while the cause of the threat remains, namely, sin: for thus all prophecies of this sort are to be explained conditionally inasmuch as the Lord himself explains himself: I will suddenly speak against a nation . . . If that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought (Jer 18:7–8).

740. It shall lie waste for ever and ever. Here he sets out the desolation of the land,

and first, he foretells the desolation itself as to inhabitants: it shall lie waste: he has made me desolate (Lam 1:13); as to travelers, none shall pass through it: no man shall abide there, nor son of man inhabit it (Jer 49:33). As to the free habitation of beasts: the bittern, which is the same as the pelican, shall possess it, as if without fear, and the ibis, a bird hostile to snakes: “ibex, ibicis” is a four-footed beast; “ibis, ibidis” is a bird, and the ibis is envious: the highest of them is the house of the heron . . . the rock is a refuge for the irchins (Ps 103[104]:17–18).

Second, he sets out the fairness of the desolation,

and first, the judgment of fairness: and a line shall be stretched upon it, the measure of the punishment against the measure of their fault, a plummet, the rule of the stone-cutter, above: in measure against measure (Isa 27:8);

second, he sets out the manner of judgment: the nobles thereof, in whom they boasted: I will take away out of the midst of you your proud boasters (Zeph 3:11). And thorns and nettles shall grow up in its houses, which they built so carefully, and the thistle, a kind of plant with many thorns, which sticks to cloaks, having broad leaves: nettles shall inherit their beloved silver, the bur shall be in their tabernacles (Hos 9:6), so that as much as she has glorified herself and lived in delicacies, so much torment shall she have (Rev 18:7).

741. And it shall be the habitation of dragons. Here he shows the horror of the desolation from the monsters which dwelt there: demons, monsters of demons, which appear most in deserts; onocentaur, which is half ass and half ox, or this is the illusion of a demon rather than a natural animal; the hairy ones, an ape, or a wild man, or a demon incubus; lamia, having the feet of a horse and the other members of a woman; cried out one to another, above: wild beasts shall rest there (Isa 13:21).

742. Search. Here he confirms all that was said by the authority of divine inspiration: search, you who are to come, in the book of the Lord, that is, in this book, which I learned from the Lord; not one of them was wanting, that is, all the monsters I have named will be there; one has not sought for the other, that is, the male for the female; his spirit it has gathered them, namely, the monsters, male and female. And he has cast the lot for them, distributing to each suitable places to stay: heaven and earth shall pass away: but my words shall not pass away (Luke 21:33). Or, if this is explained as concerning Judea, these various monsters are understood to be the various errors of the gentiles, who were placed there as colonists by the Romans.

743. Man comes near to God (see Isa 34:1),

through the reception of grace: we have access through him (Rom 5:2);

through the contemplation of divine wisdom: come to God and be enlightened (Ps 33:6[35:5]);

through the ministry of obedience: the sons of Sadoc, who among the sons of Levi, come near to the Lord, to minister to him (Ezek 40:6);

through the expectation of firm confidence: come to her as one that ploughs, and sows (Sir 6:19);

through the spirit of concord: you have access in one Spirit to the Father (Eph 2:18).

Chapter 35

35:1 The land that was desolate and impassable shall be glad, and the wilderness shall rejoice, and shall flourish like the lily.

35:2 It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Libanus is given to it: the beauty of Carmel, and Saron, they shall see the glory of the Lord, and the beauty of our God.

35:3 Strengthen the feeble hands, and confirm the weak knees.

35:4 Say: let the fainthearted take courage and fear not. Behold your God will bring the revenge of recompense: God himself will come and will save you.

35:5 Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped.

35:6 Then shall the lame man leap as a hart, and the tongue of the dumb shall be free. For waters are broken out in the desert, and streams in the wilderness.

35:7 And that which was dry land, shall become a pool, and the thirsty land springs of water. In the dens where dragons dwelt before, shall rise up the verdure of the reed and the bulrush.

35:8 And a path and a way shall be there, and it shall be called the holy way: the unclean shall not pass over it, and this shall be unto us a straight way, so that fools shall not err therein.

35:9 No lion shall be there, nor shall any mischievous beast go up by it, nor be found there: but they shall walk there that shall be delivered.

35:10 And the redeemed of the Lord shall return, and shall come into Zion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away.

744. The land that was desolate and impassable shall be glad. In this part, he sets out the effect of prosperity resulting for the Jews from the destruction of their enemies. And this is divided into two parts:

in the first, a consoling promise is set out;

in the second, a strengthening exhortation: strengthen the feeble hands (Isa 35:3).

745. Concerning the first, he does three things.

First, he sets out the cheerfulness of the people, which he compares to a flowering meadow, which is also said to laugh, because it has beauty when it is in flower; hence he says: the land that was desolate, that is, the land of the Jews, which, before, having been laid waste by the Assyrians, was like this, metonymically, that is, the people themselves, like the lily, which is the most beautiful flower, and lasts a long time: send forth flowers, as the lily (Sir 39:19); it also has beauty in its bud; hence he says, it shall bud forth: the just shall spring up as a green leaf (Prov 11:28), for like the bud comes from the flower, so outward cheerfulness comes from the joy of the heart.

Second, he promises the fertility of the land: the glory of Libanus, that is, the fertility of various things, which is the glory of these places, will be found in the promised land: his glory shall be as the olive tree: and his smell as that of Libanus (Hos 14:7).

Third, the nearness of both of these: they themselves shall see, that is, it shall not be postponed to the time of their children, above: his eyes shall see the king in his beauty (Isa 33:17).

746. Strengthen the feeble hands. Here a strengthening exhortation is set out, and concerning this, he does three things.

First, he sets out the enjoining of the office of exhortation: strengthen the hands, which are weak for working, and confirm the trembling knees, which are weak for supporting: lift up the hands which hang down and the feeble knees (Heb 12:12).

Second, the strengthening itself is set out: say to the fainthearted: fear not, little flock (Luke 12:32).

Third, the reason for the strengthening is assigned,

and first, as to the removal of evils, in liberating them from their enemies: behold your God will bring the revenge of recompense: he will revenge the blood of his servants (Deut 32:43). And in healing their infirmities, then shall the eyes of the blind be opened. And these are metaphorical expressions, if they are referred to the time after the destruction of the Assyrians, so that they are understood as spiritual ills, as above; or they can be understood literally, if they are referred to the coming of Christ, as it says in Matthew 11:5: the blind see, the lame walk.

Second, as to the gathering of goods, four things.

747. First, as to the abundance of the waters: for waters are broken out, metaphorically, in the desert, for consolations; or because it will rain much, so that there will be great fertility: he has turned a wilderness into pools of waters (Ps 106:34[107:35]).

Second, as to the beauty of the fields: in the dens where dragons dwelt before, that is, the land, which formerly was desert, so that these animals lived in it, will be cultivated; the verdure of the reed and the bulrush, which spring up verdant places: he sleeps under the shadow, in the covert of the reed (Job 40:16).

Third, as to the restoration of the ways, he sets out the holiness of the way: and a path, leading to the temple, shall be there, in the land of Judah; the unclean, the gentile, as before, or mystically, concerning the Church militant or triumphant: there shall not enter into it any thing defiled (Rev 21:27). He also sets out straightness of the way: and this shall be unto you a straight way, so that fools shall not err therein, that is, however simple they may be, they will not err, because of the multitude of those traveling by it: I will bring them from the north country (Jer 31:8); he also sets out the security of the way: no lion shall be there, above: they shall not hurt, nor shall they kill in all my holy mountain (Isa 11:19). And he sets out the frequentation of the ways: and the redeemed, those redeemed from the preceding dangers: for behold your children come, whom you sent away scattered (Bar 4:37).

Fourth, he promises them joy of heart: everlasting joy, above: he shall wipe away tears from every face (Isa 25:8); the condition of the joy of the saints in heaven is also shown, that it is everlasting; that it is full: they shall obtain, that it is pure: sorrow and mourning shall flee away: and God shall wipe away all tears from the eyes of the saints: and neither mourning, nor crying, nor any sorrow shall be any more (Rev 21:4).

748. The saints are compared to lilies (see 35:1),

because of the height of its stem, from which is shown constancy in troubles: as the lily among thorns, so is my love among the daughters (Song 2:2);

because of the sweetness of its scent, from which is shown good reputation: send forth flowers, as the lily, and yield a smell, and bring forth leaves in grace (Sir 39:19);

because of the verdure of its humor, from which is shown virtue of mind: as the lilies that are on the brink of the water (Sir 50:8);

because of its connectedness, from which is shown the charity of the saints: your belly is like a heap of wheat, set about with lilies (Song 7:2).

749. Christ clothes these lilies

as to the gifts of the virtues: consider the lilies of the field (Matt 6:28);

gathers them together to their eternal reward: my beloved is gone down into his garden, to the bed of aromatical spices, to feed in the gardens, and to gather lilies (Song 6:1);

rests in them, for he is pleased in them: I to my beloved, and my beloved to me, who feeds among the lilies (Song 6:2);

and therefore he himself is a lily: I am the flower of the field, and the lily of the valleys (Song 2:1).

Chapter 36

36:1 And it came to pass in the fourteenth year of king Ezechias, that Sennacherib king of the Assyrians came up against all the fenced cities of Judah, and took them.

36:2 And the king of the Assyrians sent Rabsaces from Lachis to Jerusalem, to king Ezechias with a great army, and he stood by the conduit of the upper pool in the way of the fuller’s field.

36:3 And there went out to him Eliacim the son of Helcias, who was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder.

36:4 And Rabsaces said to them: tell Ezechias: thus says the great king, the king of the Assyrians: what is this confidence wherein you trust?

36:5 Or with what counsel or strength dost you prepare for war? On whom dost you trust, that you are revolted from me?

36:6 Lo, you trust upon this broken staff of a reed, upon Egypt: upon which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.

36:7 But if you will answer me: we trust in the Lord our God: is it not he whose high places and altars Ezechias has taken away, and has said to Judah and Jerusalem: you shall worship before this altar?

36:8 And now deliver yourself up to my lord the king of the Assyrians, and I will give you two thousand horses, and you will not be able on your part to find riders for them.

36:9 And how will you stand against the face of the judge of one place, of the least of my master’s servants? But if you trust in Egypt, in chariots and in horsemen:

36:10 and am I now come up without the Lord against this land to destroy it? The Lord said to me: go up against this land, and destroy it.

36:11 And Eliacim, and Sobna, and Joahe said to Rabsaces: speak to your servants in the Syrian tongue: for we understand it: speak not to us in the Jews’ language in the hearing of the people, that are upon the wall.

36:12 And Rabsaces said to them: has my master sent me to your master and to you, to speak all these words; and not rather to the men that sit on the wall; that they may eat their own dung, and drink the urine of their feet with you?

36:13 Then Rabsaces stood, and cried out with a loud voice in the Jews’ language, and said: hear the words of the great king, the king of the Assyrians.

36:14 Thus says the king: let not Ezechias deceive you, for he shall not be able to deliver you.

36:15 And let not Ezechias make you trust in the Lord, saying: the Lord will surely deliver us, and this city shall not be given into the hands of the king of the Assyrians.

36:16 Do not hearken to Ezechias: for thus said the king of the Assyrians: make a blessing with me, and come out to me, and eat every one of his vine, and every one of his fig tree, and drink every one the water of his cistern,

36:17 till I come and take you away to a land, like to your own, a land of corn and of wine, a land of bread and vineyards.

36:18 Neither let Ezechias trouble you, saying: the Lord will deliver us. Have any of the gods of the nations delivered their land out of the hand of the king of the Assyrians?

36:19 Where is the god of Emath and of Arphad? Where is the god of Sepharvaim? Have they delivered Samaria out of my hand?

36:20 Who is there among all the gods of these lands, that has delivered his country out of my hand, that the Lord may deliver Jerusalem out of my hand?

36:21 And they held their peace, and answered him not a word. For the king had commanded, saying: answer him not.

36:22 And Eliacim the son of Helcias, that was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder, went in to Ezechias with their garments rent, and told him the words of Rabsaces.

750. And it came to pass in the fourteenth year. Here he recounts, in the manner of a history, the destruction of the Assyrians.

And first, he sets out the deeds of the history;

second, certain things occasioned by the history: in those days Ezechias was sick even to death (ch. 38).

The first of these is divided into two parts:

first, the fault which Assyria committed against the Jews is set out;

second, the punishment which they sustained from God, where it says, and the angel of the Lord went out (Isa 37:36).

Now, Assyria offended Israel in three ways:

first, by wars;

second, by messengers: and the king of the Assyrians sent Rabsaces (Isa 36:2);

third, by letters, where it says: and he heard say about Tharaca (Isa 37:9).

Against all: he shall laugh at every strong hold (Hab 1:10).

751. And the king of the Assyrians sent Rabsaces. Here he shows how Assyria offended the Jews by threatening them through messengers.

And first, the meeting of the messengers is set out;

second, their discussion: and Rabsaces said to them (Isa 36:4);

third, their departure from each other: and Eliacim went in (Isa 36:22).

Concerning the first, he does two things.

First, the messenger of the Assyrians is described: Rabsaces, whom some say was the son of Isaiah, others a Samaritan; by the conduit, about which, see above (Isa 7:3).

Second, the messengers of the Jews are described: and there went out to him Eliacim, who succeeded Sobna, who handed over the lower part of the city to the Assyrians, as above (Isa 22:15–25); Sobna, not the one mentioned above; the recorder, the secretary of the king, who committed deeds to writing for the king to remember—hence he is called recorder (commentor) from comminiscor.

752. And Rabsaces said to them. Here the discussion of the messengers is set out. And concerning this, he sets out two things:

first, the preamble of Rabsaces to the Jewish messengers;

second, to the others, where it says, then Rabsaces stood (Isa 36:13).

Concerning the first, he does three things.

First, the address of Rabsaces himself is set out, in which he intends to establish the weakness of Ezechias’s ability to resist, by excluding defense from the Egyptians: lo you trust upon this broken staff of a reed, said mockingly, because there are many reeds in Egypt; he speaks the truth when he says that the Egyptians were like such reeds: you have been a staff of a reed (Ezek 29:6); but it is false that Ezechias trusted in them. And by excluding divine help: but if you will answer me: we trust in the Lord our God: is it not he whose high places and altars Ezechias has taken away?; what Ezechias did for religion, Rabsaces perverts into sacrilege: beware lest you offer your holocausts in every place that you shall see (Deut 12:13). And by excluding their own strength: and now deliver yourself up, as if to say: you have neither horses nor horsemen, that you might resist the armies of one prince, above: he has rejected the cities (Isa 33:8). He also establishes the power of Sennacherib to fight from divine command: but if you trust, above: I will give him a charge against the people of my wrath (Isa 10:6).

Second, the response of the others is set out: and Eliacim, and Sobna, and Joahe said to Rabsaces. In the hearing of the people, lest they be troubled, knowing what is said: in the blessing of the just, the city shall rejoice (Prov 11:10).

Third, Rabsaces’s mockery of their response is set out: and Rabsaces said to them; urine of their feet, which flowed at their feet: they that were brought up in scarlet have embraced the dung (Lam 4:5).

753. Then Rabsaces stood, and cried out with a loud voice in the Jews’ language. Here his address to the people is set out.

And first, his foolish words are set out, in which he frightens them with threats: he shall not be able to deliver you: who is this, that says the children of Israel can resist king Nabuchodonosor? (Jdt 5:27). He allures them with promises: thus said the king; a blessing, that is, a pact, which will be turned to your blessing, or: bless me as your lord. Till I come, from Egypt, to a land, namely, of the Medes: God give you of the dew of heaven, and of the fatness of the earth, abundance of corn and wine (Gen 27:28). And he provokes them by examples: neither let Ezechias trouble you: he shall be lifted up, and shall magnify himself (Dan 11:36).

Second, he sets out the silence of the people who heard him: he that deceives his friend, is mean of heart: but the wise man will hold his peace (Prov 11:12); answer not a fool according to his folly (Prov 26:4); for the king had commanded, saying: answer him not, lest he multiply words of blasphemy or deceive the people.

754. And Eliacim the son of Helcias, that was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder, went in. Here the departure of the messengers from each other is set out.

And first, the return of the Jews to Ezechias;

second, the return of Rabsaces to Sennacherib, where it says, and Rabsaces returned (Isa 37:8).

Concerning the first, he does two things:

first, the return of the messengers and their renunciation of the blasphemy of Rabsaces is set out;

second, the prayer of Ezechias is set out: and it came to pass, when king Ezechias had heard it, that he rent his garments (Isa 37:1), because of the blasphemy he heard, because this was the custom of the Jews, as is seen in Matthew 26:65.

Chapter 37

37:1 And it came to pass, when king Ezechias had heard it, that he rent his garments and covered himself with sackcloth, and went into the house of the Lord.

37:2 And he sent Eliacim who was over the house, and Sobna the scribe, and the ancients of the priests covered with sackcloth, to Isaiah the son of Amos the prophet.

37:3 And they said to him: thus says Ezechias: this day is a day of tribulation, and of distress, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.

37:4 It may be the Lord your God will hear the words of Rabsaces, whom the king of the Assyrians his master has sent to blaspheme the living God, and to reproach with words which the Lord your God has heard: wherefore lift up your prayer for the remnant that is left.

37:5 And the servants of Ezechias came to Isaiah.

37:6 And Isaiah said to them: thus shall you say to your master: thus says the Lord: be not afraid of the words that you have heard, with which the servants of the king of the Assyrians have blasphemed me.

37:7 Behold, I will send a spirit upon him, and he shall hear a message, and shall return to his own country, and I will cause him to fall by the sword in his own country.

37:8 And Rabsaces returned, and found the king of the Assyrians besieging Lobna. For he had heard that he was departed from Lachis.

37:9 And he heard say about Tharaca the king of Ethiopia: he is come forth to fight against you. And when he heard it, he sent messengers to Ezechias, saying:

37:10 Thus shall you speak to Ezechias the king of Judah, saying: let not your God deceive you, in whom you trust, saying: Jerusalem shall not be given into the hands of the king of the Assyrians.

37:11 Behold you have heard all that the kings of the Assyrians have done to all countries which they have destroyed, and canst you be delivered?

37:12 Have the gods of the nations delivered them whom my fathers have destroyed, Gozam, and Haram, and Reseph, and the children of Eden, that were in Thalassar?

37:13 Where is the king of Emath, and the king of Arphad, and the king of the city of Sepharvaim, of Ana, and of Ava?

37:14 And Ezechias took the letter from the hand of the messengers, and read it, and went up to the house of the Lord, and Ezechias spread it before the Lord.

37:15 And Ezechias prayed to the Lord, saying:

37:16 Lord of hosts, God of Israel who sits upon the cherubims, you alone are the God of all the kingdoms of the earth, you have made heaven and earth.

37:17 Incline, O Lord, your ear, and hear: open, O Lord, your eyes, and see, and hear all the words of Sennacherib, which he has sent to blaspheme the living God.

37:18 For of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries.

37:19 And they have cast their gods into the fire, for they were not gods, but the works of men’s hands, of wood and stone: and they broke them in pieces.

37:20 And now, O Lord our God, save us out of his hand: and let all the kingdoms of the earth know, that you only are the Lord.

37:21 And Isaiah the son of Amos sent to Ezechias, saying: thus says the Lord the God of Israel: for the prayer you have made to me concerning Sennacherib the king of the Assyrians:

37:22 This is the word which the Lord has spoken of him: the virgin the daughter of Zion has despised you, and laughed you to scorn: the daughter of Jerusalem will wag the head after you.

37:23 Whom have you reproached, and whom have you blasphemed, and against whom have you exalted your voice, and lifted up your eyes on high? Against the Holy One of Israel.

37:24 By the hand of your servants you have reproached the Lord: and have said: with the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus: and I will cut down its tall cedars, and its choice fir trees, and will enter to the top of its height, to the forest of its Carmel.

37:25 I have dug, and drunk water, and have dried up with the sole of my foot, all the rivers shut up in banks.

37:26 Hast you not heard what I have done to him of old? From the days of old I have formed it: and now I have brought it to effect: and it has come to pass that hills fighting together, and fenced cities should be destroyed.

37:27 The inhabitants of them were short of hand, they trembled, and were confounded: they became like the grass of the field, and the herb of the pasture, and like the grass of the housetops, which withered before it was ripe.

37:28 I know your dwelling, and your going out, and your coming in, and your rage against me.

37:29 When you were mad against me, your pride came up to my ears: therefore I will put a ring in your nose, and a bit between your lips, and I will turn you back by the way by which you came.

37:30 But to you this shall be a sign: eat this year the things that spring of themselves, and in the second year eat fruits: but in the third year sow and reap, and plant vineyards, and eat the fruit of them.

37:31 And that which shall be saved of the house of Judah, and which is left, shall take root downward, and shall bear fruit upward:

37:32 For out of Jerusalem shall go forth a remnant, and salvation from mount Zion: the zeal of the Lord of hosts shall do this.

37:33 Wherefore thus says the Lord concerning the king of the Assyrians: he shall not come into this city, nor shoot an arrow into it, nor come before it with shield, nor cast a trench about it.

37:34 By the way that he came, he shall return, and into this city he shall not come, says the Lord.

37:35 And I will protect this city, and will save it for my own sake, and for the sake of David my servant.

37:36 And the angel of the Lord went out and slew in the camp of the Assyrians a hundred and eighty-five thousand. And they arose in the morning, and behold they were all dead corpses.

37:37 And Sennacherib the king of the Assyrians went out and departed, and returned, and dwelt in Ninive.

37:38 And it came to pass, as he was worshipping in the temple of Nesroch his god, that Adramelech and Sarasar his sons slew him with the sword: and they fled into the land of Ararat, and Asarhaddon his son reigned in his stead.

755. And it came to pass, when king Ezechias had heard it. In this part he shows how Ezechias fought against the blasphemies of the Assyrians with humility and prayers, and concerning this he does three things.

First, he recounts how he went to the place of prayer, assuming the dress of humility: and covered himself with sackcloth: the word came to the king: and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes (Jonah 3:6).

Second, not presuming to pour out his prayer to God by himself, he seeks, through messengers, the intercession of the prayer of the prophet, where he recounts the sending of the messengers: and he sent Eliacim, above: should not the people seek of their God? (Isa 8:19).

The messengers explain the tribulation—and it ought to be read thus: and they came (Isa 37:5), and they said to him—this day is a day of tribulation, which we suffer in outer persecutions, and of distress, as to sorrows of heart, of divine rebuke, and of blasphemy, of enemies; the children are come, that is, the concepts of counselors, and there is not strength to bring forth, to execute them; or: we suffer so like women in labor: that day is a day of wrath, a day of tribulation and distress (Zeph 1:15). They offer their petition—that it might be thus ordained: wherefore lift up your prayer; it may be: pray you for us to the Lord your God for all this remnant (Jer 42:2).

Third, he sets out the response of the prophet: and Isaiah said to them; in which he excludes the king’s fear: be not afraid: be not afraid at their presence (Jer 1:8). And he foretells the death of king Sennacherib: behold, I will send a spirit upon him. He that shall kill by the sword must be killed by the sword (Rev 13:10).

756. And Rabsaces returned. Here he sets out the return of Rabsaces to Sennacherib. And the meaning of this is evident.

757. And he heard say about Tharaca. Here he recounts how he offended Israel by threatening them through letters; and concerning this, he does three things.

First, he sets out his proud threat: and he heard say about Tharaca, who came to the aid of the Egyptians; and when he heard it, he ran to meet him on the way, leaving Judea; and before he withdrew, he wrote these words. Afterwards, when he came and besieged Pelusium in Egypt, when the king of Ethiopia came, he refused to fight with him, saying mockingly that he was a priest of Pluto, on account of his blackness; or because mice chewed up the strings of their bows and left his army unarmed, above: as my hand has found the kingdoms of the idol (Isa 10:10).

758. Second, he sets out the prayer of Ezechias, placing before it the reception of the letter. In this prayer, he confesses the power of God through the subjection of the angels: Lord God of hosts: is there any numbering of his soldiers? (Job 25:3); through the worship of the Jews: God of Israel who sits upon the cherubims, because the propitiatory, which was like the seat of God, and which also gave answers, was upon the wings of cherubim: you that sit upon the cherubims (Ps 79:2–3[80:1–2]).

759. But since the tabernacle was arranged according to the pattern of the heavenly church, as can be seen from Exodus 25, it seems that he is wrongly said to sit upon the cherubim; rather he should be said to sit upon the thrones.

And to this it is to be said that he sits upon the cherubim, that is, over them, because he sits upon the seraphim, who are beyond them. Or, according to Gregory and Dionysius, nothing is possessed there individually, but what belongs to the lower is also eminently attributed to the higher: thus what is proper to the thrones, the cherubim have even more eminently. Or it is to be said that he sits upon the thrones as upon the seat of judgment, and upon the cherubim as upon the chair of a teacher, for “cherubim” is translated “pouring of wisdom”: and therefore it was fittingly said that answers were given from there.

760. He also shows the power of God through the disposition of kingdoms: you alone are the God of all the kingdoms of the earth: till he knew that the most High ruled in the kingdom of men (Dan 5:21); and he proves God’s power through the production of creatures: you have made heaven and earth: who made heaven and earth, the sea, and all things that are in them (Ps 145[146]:6). And he accuses Sennacherib of blasphemy: incline, O Lord, your ear: O Lord God of heaven and earth, behold their pride (Jdt 6:15). He proves with this the foolishness of his blasphemy: for of a truth, O Lord: the idols of the Gentiles are silver and gold, the works of the hands of men (Ps 113:12[115:4]). Third, he asks also in this prayer for the mercy of salvation: and now, O Lord: that all nations may acknowledge that you are God, and there is no other besides you (Jdt 9:19).

761. Third, the prophet promises through messengers that the prayer of the king will be heard: and Isaiah the son of Amos sent to Ezechias; and concerning this he does two things:

first, he promises the destruction of their enemies;

second, the liberation of the city: wherefore thus says the Lord (Isa 37:33).

Concerning the first, he does three things:

first, he threatens him with the ruin of destruction;

second, he sets out the sign: but to you this shall be a sign (Isa 37:30);

third, he shows the fruit of the destruction: and that which shall be saved (Isa 37:31).

Concerning the first, he does two things.

First, he threatens the punishment of confusion for his contempt for the Jews: the virgin the daughter of Zion has despised you, when she refused to respond to you; will wag the head, in the future, when you flee with a few men, the others having been killed, above: you that despise, shall not yourself also be despised? (Isa 33:1). The just shall see, and shall rejoice, and the innocent shall laugh them to scorn (Job 22:19).

Second, he threatens the punishment of destruction for the fault which he committed against God; and concerning this, he does three things:

first, he sets out the fault;

second, he adds to this divine power, where it says, have you not heard what I have done to him of old? (Isa 37:26);

third, he infers the punishment, where it says, therefore I will put a ring in your nose (Isa 37:29).

762. Concerning the first, he accuses him of two sins.

First, of blasphemy: whom have you reproached? (these are the words of Ezechias to Sennacharib), as if to say: not me, but God, below: upon whom have you jested? (Isa 57:4).

Second, he accuses him of pride, which he drew from the greatness of his deeds: and you have said: with the multitude of my chariots, as though by my own power and not by God’s, the top of Libanus, the summits of the mountains, that is, of the powerful: our mighty hand, and not the Lord, has done all these things (Deut 32:27); from the greatness of his intentions: and I will cut down its tall cedars, the powerful among the Jews, and will enter to the top of its height, the house of the Lord, to the forest, the people: open your gates, O Libanus, and let fire devour your cedars (Zech 11:1). From the multitude of his warriors: I have dug, as if to say: I have such a large army that the water that I find is not enough, unless I dig wells; or, metaphorically: I dried up the consolations of all nations: like a garden of pleasure before it, and behind it a desolate wilderness (Joel 2:3).

763. Hast you not heard. Here he adds divine power, speaking in the person of God himself.

And first, as to eternal preordination: what I have done, what I have intended to do concerning exaltation and destruction, of old, from eternity, from the days of old I have formed it, the evil of punishment, which is carried out through him, I foresaw and preordained: for all things were known to the Lord our God, before they were created (Sir 23:39[20]).

Second, as to the temporal execution of his eternal intention: and now I have brought it to effect. Hills, princes, fighting together, fighting each other. Short of hand, that is, my hand is drawn back from their aid; or their hand was diminished from their own aid; and like the grass of the housetops: let them be as grass upon the tops of houses (Ps 128[129]:6).

Third, as to the knowledge of all his deeds: your dwelling, that is, the seat of the king, your coming in, to the land of the Jews: for his eyes are upon the ways of men, and he considers all their steps (Job 34:21).

764. I will put a ring in your nose. Here he infers the punishment: a ring in your nose, like an ox, a bit between your lips, like a horse, that is, the power of my divinity in curbing you: he has opened his quiver, and has afflicted me, and has put a bridle into my mouth (Job 30:11).

765. But to you this shall be a sign. Here he sets out the sign. For the army of the Assyrians came when the harvest was imminent, and thus the Jews were not able to collect the fruit, and the Assyrians remained in the land until after the time of sowing, so they were also not able to sow. Thus therefore it is said to them that in the remaining part of the year, while Sennacherib was going to Egypt, they should eat the things that spring of themselves, namely from the grain trampled by the hooves of the horses and chariots; or, as in 2 Kings 19:29, whatever you might have found in your barns before it was gathered for the siege; or, according to the Septuagint, what you had sown, that is, what remained trampled in the fields. And in the second year, while he remained in Egypt (for he stayed there through the year), because you will gather nothing when you have sown nothing, eat fruits, or things that spring of themselves, as in 2 Kings 19:29, and in this second year Assyria will be destroyed; and thus, in the third year, you will be able to sow and gather freely. Or, according to Andrew, this is counsel, and to you this shall be a sign refers to the preceding.

766. Shall take root. Here he sets out the fruit of the destruction of their enemies,

first, setting out a similitude of a tree, which bears much fruit if it sends out roots in the earth: and he shall be as a tree that is planted by the waters, that spreads out its roots towards moisture (Jer 17:8).

Second, he sets out the explanation of the similitude: for out of Jerusalem, below: I will give salvation in Zion (Isa 46:12); third, he assigns the reason: the zeal of the Lord of hosts shall do this, above (Isa 9:7) has the same thing.

767. Wherefore thus says the Lord. Here he promises liberation: he shall not come into this city, as he intended, above: take counsel together, and it shall be defeated: speak a word, and it shall not be done (Isa 8:10). And he assigns the reason: and I will protect this city for my own sake, below: for my own sake will I do it (Isa 48:11), and for the sake of David: for your servant David’s sake (Ps 131[132]:10).

768. And the angel of the Lord went out. Here he sets out the punishment which Sennacherib sustained from God.

And first, as to the slaughter of his army: and slew, above: at the voice of the angel the people fled (Isa 33:3);

second, as to the confusion and flight of those who were left: and they arose in the morning, above: there shall be trouble: the morning shall come, and he shall not be (Isa 17:14).

Third, as to the slaying of Sennacherib himself: and it came to pass, as he was worshipping . . . that Adramelech and Sarasar, his firstborn sons, who were envious of their younger brother, who was born of another mother, and whom they wished to supplant. And thus the just shall escape out of distress (Prov 12:13).

769. Prayer is lifted up (see 37:4),

through eminence of contemplation: I have lifted up my eyes to the mountains (Ps 120[121]:1);

through fervor of affection: let us lift up our hearts with our hands to the Lord in the heavens (Lam 3:41);

through tears of compunction: every night I will lift up (Ps 6:7[6]); lift up weeping (Joel 1:5);

through zeal for good works: the lifting up of my hands (Ps 140[141]:2).

770. There is a bit (see 37:29),

of human discretion: if any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body (Jas 3:2);

of divine government, below: for my praise I will bridle you (Isa 48:9);

of diabolical deception, above: the bridle of error (Isa 30:28);

of temporal affliction: he has opened his quiver, and has afflicted me, and has put a bridle into my mouth (Job 30:11);

of eternal damnation: with bit and bridle bind fast their jaws (Ps 31[32]:9).

Chapter 38

38:1 In those days Ezechias was sick even to death, and Isaiah the son of Amos the prophet came unto him, and said to him: thus says the Lord: take order with your house, for you shall die, and not live.

38:2 And Ezechias turned his face toward the wall, and prayed to the Lord,

38:3 and said: I beseech you, O Lord, remember how I have walked before you in truth, and with a perfect heart, and have done that which is good in your sight. And Ezechias wept with great weeping.

38:4 And the word of the Lord came to Isaiah, saying:

38:5 go and say to Ezechias: thus says the Lord the God of David your father: I have heard your prayer, and I have seen your tears: behold I will add to your days fifteen years:

38:6 and I will deliver you and this city out of the hand of the king of the Assyrians, and I will protect it.

38:7 And this shall be a sign to you from the Lord, that the Lord will do this word which he has spoken:

38:8 behold I will bring again the shadow of the lines, by which it is now gone down in the sun dial of Achaz with the sun, ten lines backward. And the sun returned ten lines by the degrees by which it was gone down.

38:9 The writing of Ezechias king of Judah, when he had been sick, and was recovered of his sickness.

38:10 I said: in the midst of my days I shall go to the gates of hell: I sought for the residue of my years.

38:11 I said: I shall not see the Lord God in the land of the living. I shall behold man no more, nor the inhabitant of rest.

38:12 My generation is at an end, and it is rolled away from me, as a shepherd’s tent. My life is cut off, as by a weaver: whilst I was yet but beginning, he cut me off: from morning even to night you will make an end of me.

38:13 I hoped till morning, as a lion so has he broken all my bones: from morning even to night you will make an end of me.

38:14 I will cry like a young swallow, I will meditate like a dove: my eyes are weakened looking upward: Lord, I suffer violence, answer you for me.

38:15 What shall I say, or what shall he answer for me, whereas he himself has done it? I will recount to you all my years in the bitterness of my soul.

38:16 O Lord, if man’s life be such, and the life of my spirit be in such things as these, you shall correct me, and make me to live.

38:17 Behold in peace is my bitterness most bitter: but you have delivered my soul that it should not perish, you have cast all my sins behind your back.

38:18 For hell shall not confess to you, neither shall death praise you: nor shall they that go down into the pit, look for your truth.

38:19 The living, the living, he shall give praise to you, as I do this day: the father shall make the truth known to the children.

38:20 O Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord.

38:21 Now Isaiah had ordered that they should take a lump of figs, and lay it as a plaster upon the wound, and that he should be healed.

38:22 And Ezechias had said what shall be the sign that I shall go up to the house of the Lord.

771. In those days. In this part, he sets out some things occasioned by the preceding history, namely, the sickness of Ezechias, which he incurred because of his ingratitude, because after such a victory he did not compose a song of thanksgiving, as was the custom. And this is divided into two parts:

in the first, he sets out his sickness and healing;

in the second, he sets out the congratulations of his friends: at that time (ch. 39).

Concerning the first, he does three things:

first, he sets out the sickness;

second, his delivery from it: and Ezechias turned his face (Isa 38:2);

third, the order of the delivery: now Isaiah had ordered (Isa 38:21).

Concerning the first, he does two things:

first, he sets out the sickness: Ezechias was sick: a grievous sickness makes the soul sober (Sir 31:2);

second, he sets out the announcement of death: and Isaiah the son of Amos the prophet came unto him; take order, arranging who ought to succeed you: in the time when you shall end the days of your life, and in the time of your decease, distribute your inheritance (Sir 33:24).

772. On the contrary, it is objected that he lived afterwards and did not die; therefore, what the prophet said to him, you shall die, was false, and was not announcing the issue of things with invariable truth.

To which it is to be said that while the plans for all things which happen in the entire course of time have existed in God from eternity, some were placed into things which are unfolded through the work of nature and will; others he retained only to himself, so that when he wills them, he brings them into actuality. Therefore, prophets see in the mirror of eternity as much of either of these as God wishes to reveal to them. Therefore those plans had been revealed to Isaiah, which were placed into things—things that come to be through inferior causes, namely, natural and meritorious causes—according to which the sickness of the king was ordered toward death. Thus, as to the sense which is found in the words of the prophet, he spoke the truth, because according to inferior causes, it was so; similarly too, as to the other sense, which the Holy Spirit understood, he spoke the truth, because he died to that ingratitude when afterwards, he gave the thanks he owed to God, just as Ninive also was overturned as to the state of its iniquity, as Augustine says.

773. And Ezechias turned his face toward the wall. Here he sets out his delivery from sickness, and concerning this, he sets out three things:

first, the prayer of Ezechias is set out;

second, the promise of healing: and the word of the Lord came to Isaiah (Isa 38:4);

third, the thanksgiving of Ezechias: the writing of Ezechias (Isa 38:9).

Concerning the first, he sets out three things.

First, his preparation for prayer: toward the wall, of the temple, or of his house, so that he might pray more devoutly and privately: I have called upon you in the day of my trouble (Ps 85[86]:7).

Second, he sets out the prayer itself: and prayed; remember, that you would grant me life for the good things I have done, for God is said to have forgotten when he does not give a reward; in truth, of worship of you, with a perfect heart, as to love.

On the contrary, Proverbs 20:9 says: who can say: my heart is clean?; and to this is to be said that he does not say that his heart is perfect absolutely, but as to the fact that he had not halted after idols, as it says in 1 Kings 18:21. In the day of evils be not unmindful of good things (Sir 11:27[25]).

Third, he sets out his compunction, and Ezechias wept: blessed are they that mourn (Matt 5:5): the prayer of the humble and the meek has always pleased you (Jdt 9:16).

774. And the word of the Lord came to Isaiah. Here the promise of healing is set out.

And first, he sets out the hearing of the prayer, and the word of the Lord came, before he left the middle of the court (2 Kgs 20:4); I have heard your prayer, above: at the voice of your cry (Isa 30:19).

Second, he sets out the promise: behold I will add: you will add days to the days of the king (Ps 60:7[61:6]).

Third, he sets out the confirmation by a sign: and this shall be a sign to you; with the sun, that is, through the movement of the sun; ten lines, by which ten hours were calculated according to the movement of the shadow; and the sun returned: if it did so right away, then that artificial day had twenty-two hours of daylight, nearly doubled according to the Gloss; but if it returned through the lines successively, so that it came through ten and returned through ten and again went through ten, then that day had thirty-two hours, nearly tripled, according to Dionysius.

Now this was done, either with all the other heavenly bodies going back, or with the sun having a shorter path or a faster movement, so that it would reach its position at the same time as the others: in his days the sun went backward (Sir 48:26[23]). And this sign coincided with the thing it signified, thus: when you shall think yourself consumed, you shall rise as the day star (Job 11:17).

775. The writing of Ezechias. Here his thanksgiving for the healing promised to him is set out.

And first, he sets out the title: the writing, namely, this is the writing;

second, he sets out the song: I said, in which he does three things: first, he laments the danger which he has escaped; second, he recalls the benefit which he has received: O Lord, if man’s life be such (Isa 38:16);

third, he asks for the fulfillment of what God has promised: O Lord, save me (Isa 38:20).

And he laments three things.

First, the horror of death: in the midst of my days, that is, in my youth, to the gates of hell, that is, limbo, or death, or the grave: my life was drawing near to hell beneath (Sir 51:9[6]).

Second, he laments the loss of good things, as to the vision of God: I sought, from the Lord, that he might supply, the residue, taken away from me, or I sought in myself how much life remained for me. I said, to myself: I shall not see the Lord God, still only through a likeness, in the land of the living, in heavenly beatitude: I believe to see the good things of the Lord in the land of the living (Ps 26[27]:13); or I shall not see the Lord God, any more, seeing the temple and the worship of the Lord, in the land of the living, namely, the land of the Jews: he is not the God of the dead but of the living (Matt 22:32). And as to the society of men: I shall behold man, living in this life, no more: there shall not a man dwell there (Jer 49:18). Or the man, Christ, promised to us. And as to the posterity of his sons: my generation, namely, of sons, for he did not yet have sons, is rolled away from me, folded up, so that it is not continued to his descendants, above: it shall be removed as the tent of one night (Isa 24:20). And as to the shortness of his life: my life is cut off, as by a weaver, while yet weaving an unfinished web; but beginning in youth: my days have passed more swiftly than the web is cut by the weaver (Job 7:6).

776. Third, he laments his anxiety of heart.

And first, as to the continual expectation of death: from morning, namely, I was speaking, even tonight you will make an end of me, in death. And then, not dying, I hoped, again, till morning, so that simultaneously with death the sorrow of sickness was ended; nonetheless, as a lion so has he, infirmity or God himself through the sorrow of sickness, broken all my bones: if I lie down to sleep, I shall say: when shall I rise? And again, I shall look for the evening, and shall be filled with sorrows even till darkness (Job 7:4).

Second, as to the deferral of hope; and he sets out things: the compunction of the one who hopes: I will cry like a young swallow, looking for its mother, because it does not see her, like a dove, namely, with mourning: her bondwomen were led away mourning as doves (Nah 2:7). And he sets out the deferral of hope: my eyes are weakened, as though fatigued, looking upward, in hope: hope that is deferred afflicts the soul (Prov 13:12); I have lifted up my eyes (Ps 120[121]:1). And he sets out a certain dispute with God: Lord, I suffer violence, as if to say: violence is done to me, I am afflicted beyond what I deserve; answer you, be surety, for me. What shall I say, as though turned to himself: what can I set against God? Or what shall he answer, when he must respond to my questions, whereas he himself has done it, made me, or my punishment: if he will contend with him (Job 9:3), below: shall he gainsays his maker (Isa 45:9).

Third, as to the recollection of past events: I will recount to you all my years, in which I suffered good things, or in which I sinned against you: I will speak in the affliction of my spirit (Job 7:11).

777. O Lord, if man’s life be such. Here he recalls the benefit which he has received;

and first, correction: if man’s life be such, that is, if the life of men is so miserable, or if life is acquired through tribulation: reproofs of instruction are the way of life (Prov 6:23). And then he sets out: behold in peace, as if to say: in the people having peace from the Assyrians, bitterness, hangs over me: laughter shall be mingled with sorrow (Prov 14:13).

Second, he recalls his liberation from punishment: but you have delivered my soul, my life; and from guilt: you have cast all my sins behind your or my back, as though forgetting them: you have mercy upon all, Lord (Wis 11:24–25).

Third, he assigns the reason for his liberation,

and first, as to the uselessness of death: for hell, that is, the damned, or the grave; death, the devil, or the dead; your truth, the truth of his promises, or the Son: for there is no one in death, that is mindful of you: and who shall confess to you in hell? (Ps 6:6[5]);

second, as to the praise of the living: the living, the living, repeated for greater affirmation, or because of the twofold life: we that live bless the Lord (Ps 113:26[115:18]);

third, as to the propagation of divine praise: the father shall make the truth known to the children: how great things he commanded our fathers, that they should make the same known to their children (Ps 77[78]:5–6).

778. O Lord, save me. Here he asks that the promise be fulfilled: save me, from the Assyrians, and from infirmity: I will bless the Lord at all times, his praise shall be always in my mouth (Ps 33:2[34:1]).

779. Now Isaiah had ordered. Here he sets out the order of the healing. And this has been transposed and ought to be before the giving of the sign, as is clear from 2 Kings 20:7–11; but because he intends not to give history, but prophecy, he first sets out what pertains to prophecy.

And first, he sets out the manner of the healing: lay it as a plaster upon the wound, inflicted by God, or an ulcer, flesh opened from a corrupted humor: for they say that he suffered from the royal disease, which is called “lupus,” which the fig and everything sweet make worse, so that the entire healing should be attributed to divine power. Others say that it was an abscess, which occurs from humors collecting internally, when the flesh is not yet broken; figs are helpful for the maturation of an abscess, so that it is shown that medicine is not to be spurned: the apothecary shall make sweet confections (Sir 38:7).

Second, Ezechias asks for a sign: and Ezechias had said: what shall be the sign? The Jews require signs: and the Greeks seek after wisdom (1 Cor 1:22).

780. In death I will trust the house of conscience (see 38:1),

if it is pure from the contagion of sin, below: the place is too strait for me (Isa 49:20); that I should depart from my sanctuary (Ezek 8:6);

if it is firm in good works: the rain fell (Matt 7:25);

if it is great with love, below: the place is too strait for me (Isa 49:20); below: enlarge the place (Isa 54:2).

781. The eyes are exalted (Isa 38:14),

by the elation of the heart: Lord, my heart is not exalted (Ps 130:1) and are weakened by God lowering them, above: the lofty eyes of man are humbled (Isa 2:11);

by the curiosity of inquiry: why dost you stare with your eyes, as if they were thinking great things? (Job 15:12); and are weakened by the oppression of light: he that is a searcher of majesty shall be overwhelmed by glory (Prov 25:27);

by contemplation, below: lift up your eyes on high (Isa 40:26), and are weakened because of smallness of thought: all men see him, every one beholds afar off (Job 36:25).

Chapter 39

39:1 At that time Merodach Baladan, the son of Baladan king of Babylon, sent books and presents to Ezechias: for he had heard that he had been sick and was recovered.

39:2 And Ezechias rejoiced at their coming, and he showed them the storehouses of his aromatical spices, and of the silver, and of the gold, and of the sweet odors, and of the precious ointment, and all the storehouses of his furniture, and all things that were found in his treasures. There was no word in his house, nor in all his dominion that Ezechias showed them not.

39:3 Then Isaiah the prophet came to king Ezechias, and said to him: what said these men, and from whence came they to you? And Ezechias said: from a far country they came to me, from Babylon.

39:4 And he said: what saw they in your house? And Ezechias said: all things that are in my house have they seen, there was not any thing which I have not shown them in my treasures.

39:5 And Isaiah said to Ezechias: hear the word of the Lord of hosts.

39:6 Behold the days shall come that all that is in your house, and that your fathers have laid up in store until this day, shall be carried away into Babylon: there shall not any thing be left, says the Lord.

39:7 And of your children, that shall issue from you, whom you shall beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon.

39:8 And Ezechias said to Isaiah: the word of the Lord, which he has spoken, is good. And he said: only let peace and truth be in my days.

782. At that time. Here he sets out the congratulation of friends, shown in the sending of messengers and gifts; and concerning this, he does three things.

First, he sets out the sending of messengers: the king of Babylon, who was then under the Assyrians; books, letters; for he had heard that he had been sick and was recovered, but especially because of the sign which he had seen in the turning back of the sun: he shall live, and to him shall be given of the gold of Arabia (Ps 71[72]:15).

783. Second, he sets out the vainglory of Ezechias himself, which he derived from this, setting out the joy of vainglory: Ezechias rejoiced; against this is what is said in Job 31:25: if I have rejoiced over my great riches; and the manifestation of vainglory in his works, in the exhibition of his riches: and he showed them the storehouses of his aromatical spices, which are called fragrant species, either the place where kings were buried, or the lower part of the house of the forest, which was of alabaster, where things of this kind were best preserved; storehouses, cellars; no word, nothing worthy of a word, in all his dominion, as to those things which were in the temple, which indeed had been usurped in the dominion of the king: bring not every man into your house (Sir 11:31[29]).

784. Third, he sets out the reprimand of his vainglory: then Isaiah the prophet came.

And first, he sets out the inquiry and the manifestation of his fault: there was not any thing which I have not shown them in my treasures: counsel in the heart of a man is like deep water (Prov 20:5).

Second, he threatens punishment: and Isaiah said; as to the loss of his goods: all that is in your house: thus says the Lord to you: I have given all these lands into the hand of Nabuchodonosor king of Babylon (Jer 27:6). As to the servitude of his children: and of your children, which they say was fulfilled in Daniel and his companions, not because they were such in body, but in mind and office: your sons and your daughters will be given to another people (Deut 28:32).

Third, he sets out his acceptance of the punishment: and Ezechias said; good, just; peace, from the Assyrians; truth, of religion, above: Lord, you will give us peace (Isa 26:12).

Chapter 40

40:1 Be comforted, be comforted, my people, says your God.

40:2 Speak to the heart of Jerusalem, and call to her: for her evil is come to an end, her iniquity is forgiven: she has received of the hand of the Lord double for all her sins.

40:3 The voice of one crying in the desert: prepare the way of the Lord, make straight in the wilderness the paths of our God.

40:4 Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough ways plain.

40:5 And the glory of the Lord shall be revealed, and all flesh together shall see, that the mouth of the Lord has spoken.

40:6 The voice of one, saying: cry. And I said: what shall I cry? All flesh is grass, and all the glory thereof as the flower of the field.

40:7 The grass is withered, and the flower is fallen, because the spirit of God has blown upon it. Indeed the people is grass:

40:8 The grass is withered, and the flower is fallen: but the word of our God endures for ever.

40:9 Get you up upon a high mountain, you that bring good tidings to Zion: lift up your voice with strength, you that bring good tidings to Jerusalem: lift it up, fear not. Say to the cities of Judah: behold your God:

40:10 Behold the Lord God shall come with strength, and his arm shall rule: behold his reward is with him and his work is before him.

40:11 He shall feed his flock like a shepherd: he shall gather together the lambs with his arm, and shall take them up in his bosom, and he himself shall carry them that are with young.

40:12 Who has measured the waters in the hollow of his hand, and weighed the heavens with his palm? Who has poised with three fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance?

40:13 Who has forwarded the spirit of the Lord? Or who has been his counsellor, and has taught him?

40:14 With whom has he consulted, and who has instructed him, and taught him the path of justice, and taught him knowledge, and showed him the way of understanding?

40:15 Behold the Gentiles are as a drop of a bucket, and are counted as the smallest grain of a balance: behold the islands are as a little dust.

40:16 And Libanus shall not be enough to burn, nor the beasts thereof sufficient for a burnt offering.

40:17 All nations are before him as if they had no being at all, and are counted to him as nothing, and vanity.

40:18 To whom then have you likened God? Or what image will you make for him?

40:19 Has the workman cast a graven statue? Or has the goldsmith formed it with gold, or the silversmith with plates of silver?

40:20 He has chosen strong wood, and that will not rot: the skillful workman seeks how he may set up an idol that may not be moved.

40:21 Do you not know? Has it not been heard? Has it not been told you from the beginning? Have you not understood the foundations of the earth?

40:22 It is he that sits upon the globe of the earth, and the inhabitants thereof are as locusts: he that stretches out the heavens as nothing, and spreads them out as a tent to dwell in.

40:23 He that brings the searchers of secrets to nothing, that has made the judges of the earth as vanity.

40:24 And surely their stock was neither planted, nor sown, nor rooted in the earth: suddenly he has blown upon them, and they are withered, and a whirlwind shall take them away as stubble.

40:25 And to whom have you likened me, or made me equal, says the Holy One?

40:26 Lift up your eyes on high, and see who has created these things: who brings out their host in number, and calls them all by their names: by the greatness of his might, and strength, and power, not one of them was missing.

40:27 Why say you, O Jacob, and speak, O Israel: my way is hid from the Lord, and my judgment is passed over from my God?

40:28 Know you not, or have you not heard? The Lord is the everlasting God, who has created the ends of the earth: he shall not faint, nor labor, neither is there any searching out of his wisdom.

40:29 It is he that gives strength to the weary, and increases force and might to them that are not.

40:30 Youths shall faint, and labor, and young men shall fall by infirmity.

40:31 But they that hope in the Lord shall change their strength, they shall take wings as eagles, they shall run and not labor, they shall walk and not faint.

785. Be comforted, be comforted. This the second principle part of this book, in which he principally intends the comfort of the people through many promised benefits. And it is divided into two parts:

in the first, he leads them to the expectation of promises;

in the second, he describes the promise of divine benefits, below: thus says the Lord to my anointed (Isa 45:1).

The first of these is divided into three parts:

in the first, he comforts them with the power of the one who promises;

in the second, with his love: let the islands keep silence (Isa 41:1);

in the third, with the weakness of the idols who might be believed to resist: and now hear, O Jacob (Isa 44:1).

Concerning the first, he does three things:

first, he leads them to comfort;

second, he promises the comforter: the voice of one crying in the desert (Isa 40:3);

in the third part, he shows the power of God who comforts: who has measured the waters in the hollow of his hand? (Isa 40:12).

786. Concerning the first, he does three things.

First, he leads the people to comfort: be comforted, in spiritual goods, be comforted, in the temporal goods granted you: he comforted the mourners in Zion (Sir 48:27); and the Lord answered the angel, that spoke in me, good words, comfortable words (Zech 1:13).

Second, he orders the prophets and priests to announce comfort: speak to the heart, namely, by comforting, and call them from sadness, from idolatry: I will lead her into the wilderness: and I will speak to her heart (Hos 2:14).

Third, he assigns the reason as to the remission of their fault: for her evil is come to an end, above: and this is all the fruit, that the sin thereof should be taken away (Isa 27:9); as to the end of punishments: she has received; he speaks according to the time after the captivity: with a double destruction (Jer 17:18).

On the contrary, it says in Nahum 1:9: there shall not rise a double affliction; and to this is to be said that they are called double as to the punishment of body and soul, as the fault is in both.

787. The voice of one crying in the desert. Here he promises the comforter. And concerning this, he does three things:

first, he sends ahead the preparation;

second, he shows the firmness of the prophecy: the voice of one, saying (Isa 40:6);

third, he foretells the coming of the comforter: get you up upon a high mountain (Isa 40:9).

Concerning the first, he does three things.

First, he orders preparation: the voice of one crying in the desert, namely, the voice of John the Baptist, will be this: prepare, by conversion from evils, in the wilderness, of vices: be prepared to meet your God (Amos 4:12).

Second, he foretells the fulfilment: every valley, following the metaphor of the evil way: if it is mountainous, it causes labor, and thus is said, every valley shall be exalted, so that it is made as high as the mountains and everything may be made level; if it is winding, it causes wandering, and as to this he says, the crooked shall become straight; if it is rocky, it causes pain in the feet, and as to this: the rough ways plain; through which is signified that faintheartedness will be turned into security, pride into humility, wickedness into uprightness and cruelty into meekness: direct your heart into the right way (Jer 31:21).

Third, he shows the utility of the preparation: and the glory of the Lord shall be revealed, that is, the Son: I will cure them: and I will reveal to them the prayer of peace (Jer 33:6); all flesh together shall see, that is, he will make himself visible to all, or he speaks of the day of judgment: every eye shall see him: and they also that pierced him (Rev 1:7).

788. Some explain these verses thus: the voice, of God, crying, is this: in the desert, prepare, that is, in the land of Judah, formerly a desert, the way of the Lord, namely, for going to the temple; or in the desert, which is between Babylon and Judah. Every valley shall be exalted, by this all hindrances are shown to have been removed, so that the people return freely; the glory of the Lord shall be revealed, in the destruction of the Chaldees, through which he will appear glorious.

789. The voice of one, saying. In this part, he shows the firmness of the prophecy by comparison to the frailty of men. Thus the Lord first orders a cry, which signifies an express and plain announcement: cry, below: cry, cease not (Isa 58:1); second, he orders human frailty to be cried out, with the prophet asking: and I said: what shall I cry, fearing that he will be ordered to cry something against his people, as above (Isa 6:9), and the Lord responding: all flesh is grass: the sun rose with a burning heat and parched the grass (Jas 1:11); third, he shows the firmness of the divine word, indeed the people is grass: heaven and earth shall pass away: but my words shall not pass away (Luke 21:33).

790. Get you up upon a high mountain. Here he foretells the coming comforter. And concerning this, he does three things:

first, the Lord orders the prophet to announce it;

in the second part, he determines the promise of his coming: behold your God;

in the third, he shows the condition of the one who comes: behold the Lord God shall come with strength (Isa 40:10).

Concerning the first, he determines who should announce, to whom, and how he should announce. Who, he determines to be he who has the office: you that bring good tidings: how shall they preach unless they be sent? (Rom 10:15).

He designates the manner by three things:

by the height of the location, so that he who announces good things will be heard from afar: upon a high mountain, mystically, Christ, or heavenly conversation and contemplation, above: come and let us go up to the mountain of the Lord (Isa 2:3); below: they shall cry from the top of the mountains (Isa 42:11);

by the cry of the voice: lift up your voice with strength, so that many may hear, by preaching plainly and constantly, below: cry, cease not, lift up your voice (Isa 58:1);

by security of heart: lift it up, fear not: be not afraid at their presence (Jer 1:8).

He determines to whom it should be announced as to three things:

as to the province of the kingdom: say to the cities of Judah;

as to the metropolis of the province: you that bring good tidings to Jerusalem;

as to the rulers of the city: Zion, where the temple and the royal house were, below: the first shall say to Zion: behold they are here, and to Jerusalem I will give an evangelist (Isa 41:27); to you it behooved us first to speak the word of God (Acts 13:46).

791. Behold your God. Here he sets out the promise of the coming of God: behold, at hand, your God, will come, above: God himself will come (Isa 35:4).

792. Behold the Lord. Here he shows the condition of the one who comes.

And first, he shows that he will come strong to liberate: with strength, and his arm, his strength on the day of judgment; or in the first coming of Christ, in the power of his miracles; or in the destruction of Babylon, have you an arm like God? (Job 40:4).

Second, that he will come just to reward: behold his reward is with him and his work is before him, because it is in the ease of his will: but the just shall live for evermore: and their reward is with the Lord (Wis 5:16).

Third, he shows that he will come kind to comfort: like a shepherd; to feed the hungry: he shall feed his flock: I will feed them in the most fruitful pastures (Ezek 34:14): I will give you pastors who shall feed you (Jer 3:15); to gather together the dissenting: with his arm: other sheep I have (John 10:16); to carry the faltering: in his bosom: when he has found it, lay it upon his shoulders, rejoicing (Luke 15:5).

793. Who has measured the waters. Here he shows divine power.

And first, he establishes it against the errors of idolaters, who detracted from divine power by making the creature equal to the creator: they served the creature rather than the Creator (Rom 1:25);

second, against the despair of the Jews, who detracted from divine power by distrust: lift up your eyes on high (Isa 40:26).

Concerning the first, he does two things:

first, he shows the power of God;

second, he excludes error: to whom then have you likened God (Isa 40:18).

Concerning the first, he does three things.

First, he shows divine power together with divine wisdom in the ease with which he measures and creates all things: for he makes all things in number, as to the multitude of principles; in measure, as to determination of each under its particular being; in weight, as to the inclination of each to its end (Wis 11:21). In the hollow, that is, easily, like what is measured by the hollow, which is a closed hand; with his palm, that is, easily, with the palm, which is an open hand; who has poised with three fingers the bulk of the earth, upon nothing (Job 26:7), for it is supported by nothing outside it, otherwise the repose of the earth would be forced, over the waters (Ps 135[136]:6), as to the place, for it is surrounded by waters, upon its own bases (Ps 103[104]:5), as to the proper cause of its repose, which is its own nature; with three fingers, that is, easily; or, with three properties: weight, dryness, and immobility; weighed, he makes each to be weighed by its proper weight.

794. Second, he shows the sufficiency of his power, that he needs no helper: who has forwarded, against the philosophers who posit that the last creatures were created by the mediation of the first creatures; of his wisdom, that he needs no counsel: or who has been his counsellor, that he would give the Lord counsel; with whom has he consulted, that the Lord would ask counsel of him; who has instructed him, of the form of his work; the path of natural justice, which he set before all things, so that nothing exceeds the bounds of its nature; knowledge, of the knowledge of created things, both universals and particulars, against the philosophers; the way of understanding, as to the government of the world: whose helper are you? Is it of him that is weak? And dost you hold up the arm of him that has no strength? (Job 26:2).

795. Third, he shows its excellence, that it exceeds all the multitude of nations: behold the Gentiles are as a drop, a little spot, of a bucket, falling from a bucket, which is a vessel of water fit for the thirsty, which is accounted as nothing; the smallest grain, which is between the arms of a balance and is easily inclined to either: seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness? (Job 26:14).

He also shows that it exceeds every fitting honor and especially as to offerings: and Libanus, that is, the trees of Libanus, in which it abounds, because it is wooded, nor the beasts, in which it abounds, because it is fit for pasture: what shall I offer to the Lord that is worthy? (Mic 6:6).

He also shows that it exceeds every perfection of creation: both natural, for the being of creatures is, in respect to God, non being; for Dionysius says, in his book on Divine Names 12.4, that so far as the participants surpass non-participants, and the participations surpass the participants, to such an extent, he who is the principle of the participants exceeds both the participations and the participants: all nations are before him as if they had no being at all; and as to superadded perfections, which are fulfilling in a certain way: and are counted to him as nothing. I beheld the earth, and lo it was void, and nothing (Jer 4:23).

796. To whom. Here he excludes the error of the idolaters.

And first, he mocks this error as to the intention of the worker, that they wished to make a god: then, consequently, he is so powerful, to whom have you likened God, he speaks according to the error of those who thought the likenesses themselves were gods, or what image, as to those who thought the things of which they were likenesses were gods, as the sun or the moon: who is like to you, among the strong, O Lord? (Exod 15:11). And as to the foolish work, that they wished to introduce the noblest form into base matter: has the workman cast a graven statue? They gave the incommunicable name to stones and wood (Wis 14:21).

797. Second, he convicts the one who errs.

And first, from the natural law, which prescribes: do you not know, by natural reason, that idols are not gods?; and from the written law, which prohibits: has it not been told you? Have they not heard? (Rom 10:18).

He convicts also from the consideration of terrestrial creatures, as to their creation: have you not understood the foundations of the earth, to have been founded by him? That is, that part of the earth that is next to the center: when he balanced the foundations of the earth (Prov 8:29). And as to their creator: it is he that sits upon the globe of the earth, for it is spherical, as though governing it, and the inhabitants thereof are as locusts, in respect to the magnitude of the earth, or of God himself;

also from the creation of heavenly creatures: he that stretches out, as to the magnitude of heaven, as nothing, as to the subtlety of its substance, as a tent, for himself, as that in which his power first shines out among corporeal things, as to power; or as in the dwelling of the angels and saints, as to dignity; or also of the whole lower creation, as to their brightness: he prepares the world by his wisdom (Jer 10:3).

Third, he convicts them as to the subjugation of the great, setting out the destruction of those who are great, either according to knowledge: he that brings the searchers of secrets, namely the philosophers; or according to power, the judges, that is, the princes: they have failed in their search (Ps 63:7[64:6]). And he shows the ease of their destruction by a similitude of grass or of a tree, which does not have strong roots in the earth: and surely: against a leaf, that is carried away with the wind, you show your power, and you pursue a dry straw (Job 13:25).

798. Third, he sets out the conclusion: and to whom have you likened me? Who in the clouds can be compared to the Lord? (Ps 88:7[89:6]).

799. Lift up your eyes. Here he establishes the same divine power against those who despair.

And first, he establishes divine majesty from the creation of things: who has created these things, namely, heavenly things: he spoke, and they were made (Ps 148[149]:5); from the perfection of his knowledge: who brings out, to fulfill his will, in number, determined in his knowledge, their host, namely, the stars or angels of the heavens, and calls them all by their names, determining for each its proper nature, from which it can be named: who tells the number of the stars: and calls them all by their names (Ps 146[147]:4); from the fullness of his dominion: by the greatness of his might, for fighting, and strength, for resisting, and power, for working; not one of them was missing, from his dominion: is there any numbering of his soldiers? (Job 25:3).

800. Second, he excludes their error.

And first, he sets out the error: why say you: my way is hid from the Lord, he does not see what evils I suffer, otherwise, he would defend me; judgment, that is, the power to judge, which he formerly had: say not: I shall be hidden from God (Sir 16:16[17]); they have said: the Lord has forsaken the earth, and the Lord sees not (Ezek 9:9).

Second, he sets out the reproof of the error;

and first, the confirmation of the proof from the law: know you not, from the natural law, or have you not heard, from the written law, these things which follow?;

second, he sets out the reproof,

first, showing the greatness of God from the things which he has in himself, namely, the eternity of his dominion: everlasting God; the Lord shall reign for ever and ever (Exod 15:18); unfailing power: he shall not faint, that he could not do all things, nor labor, that he could do them with difficulty: his power is an everlasting power (Dan 7:14); the incomprehensibility of his knowledge, neither is there any searching out of his wisdom: O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways (Rom 11:33).

801. Second, by the great things which he does in others.

And first, in those whom he strengthens, he shows their original weakness: it is he that gives strength, as to him who first had been strong and then weakened; to them that are not, as to those who were not strong, above: you have been a strength to the poor (Isa 25:4); he calls those things that are not (Rom 4:17); the weak things of the world has God chosen (1 Cor 1:27).

Second, he shows the greatness of his strength by comparison to natural strength,

which he shows failing first: youths shall faint, who are in the state of advancing; young men, who seem strong: no man shall prevail by his own strength (1 Sam 2:9);

second, the greatness of the strength given by God: but they that hope in the Lord shall change their strength, namely, from natural to divine, so that they are not tired in ascending: they shall take wings: they shall make themselves wings like those of an eagle (Prov 23:5); nor in swift progress: they shall run; nor in continuous advancing: they shall walk, above: there is none that shall faint, nor labor (Isa 5:27).

802. The Spirit of the Lord is helped (see 40:13) not in creation, but in justification, Augustine: he who created you without you, will not justify you without you.

By preaching: for we are God’s coadjutors (1 Cor 3:9);

by preparation: draw nigh to God: and he will draw nigh to you (Jas 4:8);

by cooperation: looking diligently, lest any man be wanting to the grace of God (Heb 12:15).

803. The saints are compared to eagles (see 40:31),

because of the height of their flight: will the eagle mount up at your command, and make her nest in high places? (Job 39:27); in which is signified eminence of contemplation, above: his eyes shall see the king in his beauty (Isa 33:17);

because of the subtlety of their odor: wheresoever the body shall be, thither will the eagles also be gathered together (Luke 17:37); in which is signified the fervor of love: we will run after you to the odor of your ointments (Song 1:3);

because of the loftiness of their place: three things are hard to me, and the fourth I am utterly ignorant of. The way of an eagle in the air (Prov 30:18–19); in which is signified zeal for heavenly conversation: but our conversation is in heaven (Phil 3:20);

because of the swiftness of their motion: our persecutors were swifter than the eagles of the air (Lam 4:19); in which is signified promptness of good works: have you seen a man swift in his work? (Prov 22:29);

because of their renewal: your youth shall be renewed like the eagle’s (Ps 102[103]:5); in which is signified zeal for amendment and progress: though our outward man is corrupted, yet the inward man is renewed day by day (2 Cor 4:16);

because of the beauty of their members: a large eagle with great wings, long-limbed, full of feathers, and of variety, came to Libanus (Ezek 17:3); in which is signified the beauty of the virtues: you are all fair, O my love (Song 4:7);

because of their solicitude for their children: as the eagle enticing her young to fly, and hovering over them, he spread his wings (Deut 32:11); in which is signified solicitude for the saints: who is weak, and I am not weak? Who is scandalized, and I am not on fire? (2 Cor 11:29).

Chapter 41

41:1 Let the islands keep silence before me, and the nations take new strength: let them come near, and then speak, let us come near to judgment together.

41:2 Who has raised up the just one from the east, has called him to follow him? He shall give the nations in his sight, and he shall rule over kings: he shall give them as the dust to his sword, as stubble driven by the wind, to his bow.

41:3 He shall pursue them, he shall pass in peace, no path shall appear in his feet.

41:4 Who has wrought and done these things, calling the generations from the beginning? I the Lord, I am the first and the last.

41:5 The islands saw it, and feared, the ends of the earth were astonished, they drew near, and came.

41:6 Every one shall help his neighbor, and shall say to his brother: be of good courage.

41:7 The coppersmith striking with the hammer encouraged him that forged at that time, saying: it is ready for soldering: and he strengthened it with nails, that it should not be moved.

41:8 But you Israel, are my servant, Jacob whom I have chosen, the seed of Abraham my friend:

41:9 in whom I have taken you from the ends of the earth, and from the remote parts thereof have called you, and said to you: you are my servant, I have chosen you, and have not cast you away.

41:10 Fear not, for I am with you: turn not aside, for I am your God: I have strengthened you, and have helped you, and the right hand of my just one has upheld you.

41:11 Behold all that fight against you shall be confounded and ashamed, they shall be as nothing, and the men shall perish that strive against you.

41:12 You shall seek them, and shall not find the men that resist you: they shall be as nothing: and as a thing consumed the men that war against you.

41:13 For I am the Lord your God, who take you by the hand, and say to you: fear not, I have helped you.

41:14 Fear not, you worm of Jacob, you that are dead of Israel: I have helped you, says the Lord: and your Redeemer the Holy One of Israel.

41:15 I have made you as a new thrashing wain, with teeth like a saw: you shall thrash the mountains, and break them in pieces: and shall make the hills as chaff.

41:16 You shall fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and you shall exult in the Lord, in the Holy One of Israel you shall be joyful.

41:17 The needy and the poor seek for waters, and there are none: their tongue has been dry with thirst. I the Lord will hear them, I the God of Israel will not forsake them.

41:18 I will open rivers in the high hills, and fountains in the midst of the plains: I will turn the desert into pools of waters, and the impassable land into streams of waters.

41:19 I will plant in the wilderness the cedar, and the thorn, and the myrtle, and the olive tree: I will set in the desert the fir tree, the elm, and the box tree together:

41:20 That they may see and know, and consider, and understand together that the hand of the Lord has done this, and the Holy One of Israel has created it.

41:21 Bring your cause near, says the Lord: bring hither, if you have any thing to allege, says the King of Jacob.

41:22 Let them come, and tell us all things that are to come: tell us the former things what they were: and we will set our heart upon them and shall know the latter end of them, and tell us the things that are to come.

41:23 Show the things that are to come hereafter, and we shall know that you are gods. Do also good or evil, if you can: and let us speak, and see together.

41:24 Behold, you are of nothing, and your work of that which has no being: he that has chosen you is an abomination.

41:25 I have raised up one from the north, and he shall come from the rising of the sun: he shall call upon my name, and he shall make princes to be as dirt, and as the potter treading clay.

41:26 Who has declared from the beginning, that we may know: and from time of old, that we may say: you are just. There is none that shows, nor that foretells, nor that hears your words.

41:27 The first shall say to Zion: behold I am here, and to Jerusalem I will give evangelists.

41:28 And I saw, and there was no one even among them to consult, or who, when I asked, could answer a word.

41:29 Behold they are all in the wrong, and their works are vain: their idols are wind and vanity.

804. Let the islands keep silence before me. Here he begins to strengthen them toward firm expectation from the love of God who promises. And this is divided into three parts:

in the first, he shows divine love from the benefits which he gave to their fathers;

in the second, from the Son, whom he promised to them: behold my servant (ch. 42);

in the third, through the consolations which he foretells among various difficulties: and now thus says the Lord (ch. 43).

Now, by the benefits first given to them, he intends the strengthening of the Jews and the confutation of idols, which did not give such things to their worshippers; and therefore the first part is divided into two:

in the first, he disputes against the worshippers of idols;

in the second, against the idols themselves, where it says, bring your cause near (Isa 41:21).

The first of these is divided into two:

first, by the benefits given to the Jews, he convicts their adversaries;

second, by the same benefits, he strengthens the Jews: but you Israel, are my servant (Isa 41:8).

805. Concerning the first, he does three things.

First, he calls the nations to judgment, following the order of judgment, that being silent they might hear, and thus they might respond; let the nations take new strength, that is, let them strengthen themselves as though renewed in strength to dispute with me: let the mountains hear the judgment of the Lord (Mic 6:2).

Second, he tells of the benefits given to them: who has called, where he tells of the multitude of benefits as to divine election; the just one, Abraham, from the east, namely, Chaldea (Gen 12); my foot has followed his steps (Job 23:11); as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel (Jer 13:11); I saw their fathers like the first fruits of the fig tree in the top thereof (Hos 9:10); and as to power granted them: he shall give the nations in his sight, namely, when he liberated Lot, fighting against the four kings (Gen 14); not so the wicked, not so: but like the dust, which the wind drives from the face of the earth (Ps 1:4). As to ease of pursuing, he shall pass in peace, namely, without labor, no path shall appear in his feet, as one who walks lightly, so that he leaves no footprints behind; or because labor, the sign of the way, was not left behind in his feet, above: they shall run and not labor (Isa 40:31).

He seeks the author: who has wrought, and who was calling the generations from the beginning, in eternal foreknowledge, below: the Lord has called me from the womb (Isa 49:1); and he sets out the response: I the Lord: I am Alpha and Omega, the beginning and the end (Rev 1:8). This is explained otherwise literally of Cyrus, and mystically of Christ.

Third, he sets out the response as though from the gentiles, in which they believed that they were defended by idols;

and first, he touches on their stupor at wonders recounted or seen: the islands saw it: the waters saw you, O God, the waters saw you: and they were afraid (Ps 76:17[77:16]); they drew near, to resist;

second, he sets out mutual strengthening: every one: they stick one to another (Job 41:8);

third, he sets out the making of idols: the coppersmith striking the iron with the hammer encouraged him that forged, that formed the figure of the idol, saying: it is ready for soldering, to solidify the idol: setting it in a wall, and fastening it with iron (Wis 13:15–16).

806. But you Israel. In this part, he strengthens the Jews by the same benefits.

And first is set out the repetition of past benefits in the election of their fathers Jacob and Abraham, in whom they were distinguished from others universally: Jacob whom I have chosen: O you seed of Abraham his servant; you sons of Jacob his chosen (Ps 104[105]:6); that the purpose of God according to election might stand: not of works, but of him that calls, it was said to her: the elder shall serve the younger. As it is written: Jacob I have loved: but Esau I have hated (Rom 9:11–13).

Second, the promise of future benefits is set out;

and first, as to freedom from evils, he excludes fear, because of the presence of God: fear not, for I am with you: be not afraid at their presence: for I am with you (Jer 1:8); because of the justice of their fathers: I upheld you, as the promised seed, of my just one, Abraham; or: I upheld you, to defend you, my just one, Cyrus: in their hands they shall bear you up: lest you dash your foot against a stone (Ps 90[91]:12). And he sets out also the removal of enemies as to their confusion: behold all that fight against you shall be confounded: let them be confounded that persecute me (Jer 17:18); as to their destruction: they shall be as nothing, above: to destroy the nations unto nothing (Isa 30:28). And the impossibility of restoration: you shall seek them: I have seen the wicked highly exalted. And I passed by, and lo, he was not (Ps 36[37]:35–36). He also shows the reason for their destruction: for I am the Lord: put forth your hand from on high (Ps 143:7[144:6]).

807. Second, as to abundance of goods;

and first, against slavery, he sets out the very yoke of slavery: fear not, you worm, as if to say: you who were thought vile and trampled on as a worm, and were reckoned for dead: I am a worm, and no man (Ps 21:7[22:6]); he also sets out divine help, below: I have helped you (50). He also sets out the benefit of exaltation as to the subjugation of enemies: I have made you as a new thrashing wain, above: Moab shall be trodden down under him, as straw is broken in pieces with the wain (Isa 25:10); which perhaps was fulfilled in the time of the Maccabees; and as to their exaltation: and you shall exult: we will exult and rejoice in you (Song 1:3[4]).

Second, against poverty,

he first sets out the disadvantage of poverty: the needy and the poor, above: their nobles have perished with famine (Isa 5:13);

second, the divine intention: I the Lord will hear them: he shall call upon me and I will hear him (Ps 90:15).

808. Third, he sets out the benefit as to abundance of waters in mountainous places: I will open rivers in the high hills, above: there shall be upon every high mountain rivers of running waters (Isa 30:25); and in desert places: I will turn the desert, that is, your land formerly desert: he has turned a wilderness into pools of waters (Ps 106[107]:35). And as to the beauty of the trees: I will plant in the wilderness: his branches were multiplied (Ezek 31:5).

809. Fourth, he sets out the fruit of the benefit: that they may see: that they may know that there is no God beside you, and that they may show forth your wonders (Sir 36:2).

810. Bring your cause near. Here he sets out the disputation against the idols themselves;

and first, he sets out the disputation;

second, the determination of the sentence: and I saw, and there was no one (Isa 41:28).

Concerning the first, he does two things:

first, he disputes against the idols with universal reasons;

second, by a reason taken from a particular fact: I have raised up (Isa 41:25).

Concerning the first, he does three things.

First, he calls them to judgment: bring your cause near, that is, come near to me that we may be judged together; you, idols or idolaters, bring hither, that is, allege, if you have any thing, that you might prove that you are gods: God has stood in the congregation of gods: and being in the midst of them he judges gods (Ps 81[82]:1).

Second, he sets out a twofold argument:

one is taken from divine knowledge, which knew all things fully, past and future, and which the idols do not have: tell us the former things what they were: for all things were known to the Lord God, before they were created (Sir 23:29[20]);

the other is taken from divine power, which can punish and impart benefits: do also good or evil, if you can: and whether it be evil that one doth unto them, or good, they are not able to recompense it (Bar 6:33).

Third, he deduces their defect as to material cause: behold, you, idols, are of nothing, created out of matter; as to formal cause, your work, that is, the artificial form, which fashioned in you a divinity, which does not exist; and as to efficient cause: an abomination, that is, abominable. Or: you, artists, your work, namely, the idols, he that has chosen you, worshippers: we know that an idol is nothing (1 Cor 8:4); every artist is confounded in his graven idol (Jer 10:14).

811. I have raised up. Here he takes up a certain particular fact to argue against idols.

And first, he foretells something to come: from the north, Chaldea; from the rising of the sun, Persia, which subjugated to itself various lands and princes, potter (plastes)—plasma, a thing produced; mystically: he who comes from the north signifies the gentile; he who comes from the rising of the sun, Christ: I shall bring them to naught, like the dirt in the streets (Ps 17:43[18:42]).

Second, from this, he sets out an argument under the form of a question: that he who can foretell this is justly called God; and he who cannot, is not: who has declared, below: assemble yourselves together, all you, and hear (Isa 48:14).

Third, he excludes proof of divinity from the idols: there is none, any of you gods, that shows nor, any of your worshippers, that hears, etc., they have eyes and see not; they have ears and hear not (Ps 113:13–15[115:5–6]).

Fourth, he shows the sign of divinity in the true God: the first, that is, the only one, our God; behold I am here to help, evangelists, announcing things to come: verily, your God is the God of gods (Dan 2:47); or: the first, prophet of the Lord, in the person of God; or the first, the firstborn Son of God: he gave some apostles, and some prophets, and other some evangelists (Eph 4:11).

812. And I saw. Here from the disputation set out above, he deduces the determination of the sentence, and it is self-evident: they are vain things, and a ridiculous work (Jer 10:15 and 51:18).

813. Christ passed in the peace (see 41:3),

of the flesh toward the spirit, which he had: you shall know that your tabernacle is in peace (Job 5:24);

of man toward his neighbor, which he taught, below: how beautiful upon the mountains are the feet of him that brings good tidings, and that preaches peace (Isa 52:7);

of the world toward the Lord, which he made: making peace, and reconciling both to God (Eph 2:15).

814. What moves one to preach (see 52:7),

is the instigation of faith: I have believed, therefore have I spoken (Ps 115[116]:10; 2 Cor 4; Rev 22);

the spur of zeal: there came in my heart as a burning fire (Jer 20:9);

the greatness of the reward: he that shall do and teach, he shall be called great in the kingdom of heaven (Matt 5:19).

815. Christ upheld us (see 41:10),

as a conqueror upholds a captive to liberate him: to the prey, my son (Gen 49:9); bring my soul out of prison (Ps 141:8[142:7]);

as a physician upholds a sick man to heal him: who forgives all your iniquities: who heals all your diseases (Ps 102[103]:3);

as an advocate upholds a defendant to plead to excuse him: we have an advocate with the Father, Jesus Christ (1 John 2:1);

as a strong man upholds a weak man to defend him, below: I, that speak justice, and am a defender to save (Isa 63:1); the Lord will fight for you (Exod 14:14);

as a husband upholds his wife to rejoice with her: I will espouse you to me (Hos 2:19).

816. There is the water (see 41:18),

of tears poured out: who will give water to my head, and a fountain of tears to my eyes? (Isa 9:1);

of baptismal purity: unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5);

of spiritual grace: he that believes in me: out of his belly shall flow rivers of living water (John 7:38);

of divine wisdom: I, wisdom, have poured out rivers (Sir 24:40);

of internal joy: drink water out of your own cistern (Prov 5:15).

Chapter 42

42:1 Behold my servant, I will uphold him: my elect, my soul delights in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles.

42:2 He shall not cry, nor have respect to person, neither shall his voice be heard abroad.

42:3 The bruised reed he shall not break, and smoking flax he shall not quench, he shall bring forth judgment unto truth.

42:4 He shall not be sad, nor troublesome, till he set judgment in the earth, and the islands shall wait for his law.

42:5 Thus says the Lord God that created the heavens, and stretched them out: that established the earth, and the things that spring out of it: that gives breath to the people upon it, and spirit to them that tread thereon.

42:6 I the Lord have called you in justice, and taken you by the hand, and preserved you. And I have given you for a covenant of the people, for a light of the Gentiles:

42:7 that you might open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house.

42:8 I the Lord, this is my name: I will not give my glory to another, nor my praise to graven things.

42:9 The things that were first, behold they are come: and new things do I declare: before they spring forth, I will make you hear them.

42:10 Sing to the Lord a new song, his praise is from the ends of the earth: you that go down to the sea, and the fullness thereof: you islands, and you inhabitants of them.

42:11 Let the desert and the cities thereof raise: Cedar shall dwell in houses: you inhabitants of Petra, give praise, they shall cry from the top of the mountains.

42:12 They shall give glory to the Lord, and shall declare his praise in the islands.

42:13 The Lord shall go forth as a mighty man, as a man of war shall he stir up zeal: he shall shout and cry: he shall prevail against his enemies.

42:14 I have always held my peace, I have kept silence, I have been patient, I will speak now as a woman in labor: I will destroy, and swallow up at once.

42:15 I will lay waste the mountains and hills, and will make all their grass to wither: and I will turn rivers into islands, and will dry up the standing pools.

42:16 And I will lead the blind into the way which they know not: and in the paths which they were ignorant of I will make them walk: I will make darkness light before them, and crooked things straight: these things have I done to them, and have not forsaken them.

42:17 They are turned back: let them be greatly confounded, that trust in a graven thing, that say to a molten thing: You are our god.

42:18 Hear, you deaf, and, you blind, behold that you may see.

42:19 Who is blind, but my servant? Or deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? Or who is blind, but the servant of the Lord?

42:20 You that see many things, will you not observe them? You that have ears open, will you not hear?

42:21 And the Lord was willing to sanctify him, and to magnify the law, and exalt it.

42:22 But this is a people that is robbed and wasted: they are all the snare of young men, and they are hid in the houses of prisons: they are made a prey, and there is none to deliver them: a spoil, and there is none that says: restore.

42:23 Who is there among you that will give ear to this, that will attend and hearken to things to come?

42:24 Who has given Jacob for a spoil, and Israel to robbers? Has not the Lord himself, against whom we have sinned? And they would not walk in his ways, and they have not hearkened to his law.

42:25 And he has poured out upon him the indignation of his fury, and a strong battle, and has burnt him round about, and he knew not: and set him on fire, and he understood not.

817. Behold my servant. Here he shows divine love from the Son, whom he promised: God so loved the world, as to give his only begotten Son (John 3:16).

And first, from such a benefit, he shows the love of God;

second, the perversity of the Jews: these things have I done to them (Isa 42:16).

Concerning the first, he does three things;

first, he foretells the coming of the Son of God;

second, the fall of the wicked: the Lord shall go forth as a mighty man (Isa 42:13);

third, the resurrection of the good: and I will lead the blind (Isa 42:16): behold this child is set for the fall and for the resurrection of many in Israel (Luke 2:34).

Concerning the first, he does three things:

first, he describes the condition of the one who is to be sent;

second, he foretells the sending: thus says the Lord God (Isa 42:5);

third, he invites to thanksgiving: sing to the Lord (Isa 42:10).

818. Concerning the first, he does three things.

First, he shows his fullness of grace as to the grace of union: I will uphold him; my servant, according to his human nature: he has upheld Israel his servant (Luke 1:54); as to the grace of the head: my elect, that he may be the head of the Church, chosen out of thousands (Song 5:10); blessed is he whom you have chosen and taken to you (Ps 64:5[65:4); my soul delights in him: this is my beloved Son, in whom I am well pleased (Matt 17:5); as to the habitual grace, which was in him alone: I have given my spirit, above: the spirit of the Lord shall rest upon him (Isa 11:2).

819. Second, he shows the equity of his judgment as to three things:

namely, the authority to judge, he shall bring forth judgment to the Gentiles: give to the king your judgment, O God (Ps 71:2[72:1]); the Father has given all judgment to the Son (John 5:22). To which he joins his meekness: he shall not cry: the words of the wise are heard in silence, more than the cry of a prince among fools (Eccl 9:17).

Second, he shows the equality of the judge: nor have respect to person: God is not a respecter of persons (Acts 10:34); to which he joins his piety in coming to help: neither shall his voice, the voice of his preaching, be heard abroad, outside Judea, so that he should first come to the aid of those to whom he was sent (Matt 15:24): to day if you shall hear his voice, harden not your hearts (Ps 94[95]:8). And in dissembling: the bruised reed, namely, the kingdom of the Jews, smoking flax, of the priests: that which was broken you have not bound up (Ezek 34:4).

Third, he shows the truth of his judgment: he shall bring forth judgment unto truth: he shall judge the world with justice, and the people with his truth (Ps 95[96]:13). To which he joins his pleasantness: he shall not be sad, in his heart, nor troublesome, in his face, for he was always cheerful and pleasant, keeping evenness of mind, even if, as to the sensible part, there was the suffering of sadness, not indeed of necessity, but of will; thus, my soul is sorrowful even unto death (Matt 26:38); the joyfulness of the heart (Sir 30:23[22]).

820. Third, he shows the power of the Lord: till he set the final judgment, or his precept, by the preaching of the Apostles; his law, the Gospel: he shall be the expectation of nations (Gen 49:10), below: for, the islands wait for me (Isa 60:9). Others explain these things of Darius the king of the Persians, who was meek, just and peaceful, and whom the Lord chose to liberate the Jews.

821. Thus says the Lord God. Here he foretells the sending.

And first, he sets out the power of the one who sends as to the creation of heavenly things: that created the heavens; as to the disposition of earthly things: that established the earth; as to the animation of living things: that gives breath, of natural life, and spirit, freely: the Lord, who stretches forth the heavens, and lays the foundations of the earth, and forms the spirit of man in him (Zech 12:1).

Second, he foretells the sending, setting out the exaltation of the one sent: I the Lord have called you, my Son, from eternity predestining to the unity of the divine person, in justice, that is, that I may be just, fulfilling my promise: who was predestined the Son of God (Rom 1:4); and taken you by the hand, as to his working: the Father who abides in me, he doth the works (John 14:10), and preserved you, lest you be detained by death: nor will you give your holy one to see corruption (Ps 15[16]:10), below: I have called him and brought him (Isa 48:15).

He also sets out the injunction of his office: and I have given you for a covenant, as a mediator: I will set my bow in the clouds, and it shall be the sign of a covenant (Gen 9:13), for a light, as an illuminator, above: to them that dwelt in the region of the shadow of death, light is risen (Isa 9:2); that was the true light (John 1:9).

He also shows the use of his office against faithlessness: that you might open the eyes of the blind: for judgment I am come into this world: that they who see not may see; and they who see may become blind (John 9:39); against the slavery of sin: and bring forth the prisoner out of prison: you also by the blood of your testament have sent forth your prisoners out of the pit (Zech 9:11).

Third, from the sending he deduces the singularity of the divine majesty as to power: I the Lord: make a way for him who ascends upon the west: the Lord is his name (Ps 67:5[68:4]); my name Adonai (Exod 6:3); my glory, by which I am called Lord: glory to God in the highest (Luke 2:14). And as to knowledge: the things that were first, etc., below: I foretold you of old (Isa 48:5). They also refer this to Darius.

822. Sing to the Lord. Here he invites to thanksgiving.

And first, he enjoins praise, and especially upon the rustic, whether because of the distance of their habitation: from the ends of the earth, above: from the ends of the earth we have heard praises (Isa 24:16); or because of they are confined by the sea: you that go down to the sea, namely, sailors, and the fullness thereof, namely, of the sea, that is, let everything with which it is filled praise God: they that go down to the sea in ships (Ps 106[107]:23–24).

Or because their way of life is in the desert: let the desert, that is, its inhabitants, especially as to the Ishmaelites, raise, its voice in praise of God; Cedar, the son of Ishmael, shall dwell in houses, according to the custom of other nations, for they were formerly wanderers through the desert, above: the land that was desolate and impassable shall be glad, and the wilderness shall rejoice (Isa 35:1); or because their habitation is in the mountains: give praise, you inhabitants of Petra, the city in Palestine, which is built in the rocks; or any mountain, below: the mountains and the hills shall sing praise (Isa 55:12); and he invites these who seem less likely to be turned to praising God.

Second, he foretells the spreading of divine praise: they shall give glory to the Lord, in others, not only in themselves, below: I will send of them that shall be saved, to the Gentiles (Isa 66:19). Mystically, all this refers to the conversion of the gentiles to the faith.

823. The Lord shall go forth as a mighty man. Here he foretells the coming fall of the wicked through the coming of Christ; and concerning this, he sets out four things.

First, power: the Lord shall go forth as a mighty man, to fight against the Jews through the Romans: the Lord is as a man of war (Exod 15:3); zeal, for vengeance: the zeal and rage of the husband will not spare in the day of revenge (Prov 6:34);

second, he sets out wrath: he shall shout, through the tribulations which he sends upon them; against what is said above, he shall not cry (Isa 42:2); for he first shows meekness when he comes, but he shows indignation to those who disdain him: he shall thunder with the voice of his majesty (Job 37:4).

Third, he sets out justice, for it is just that when he has long waited for the impenitent, he should swallow them all up at once: I have always held my peace: have I not dissembled? Have I not kept silence? (Job 3:26), I have been patient, above: therefore the Lord waits that he may have mercy on you (Isa 30:18); as a woman in labor, I will bring forth hidden pain, as a woman brings forth the infant she has conceived, or because as a woman in labor, I will be pained at such a grave penalty.

Fourth, he sets out the punishment as to men: I will lay waste the mountains, the great, hills, the middle ranks, grass, the common people: and I will make mount Seir waste and desolate (Ezek 35:7); and as to the removal of every teaching or consolation, I will turn rivers into islands: he has turned rivers into a wilderness: and the sources of waters into dry ground (Ps 106[107]:33). This can also be referred to the destruction of the enemies of the Jews by Darius.

824. And I will lead. Here he sets out the resurrection of the good as to three things:

first, as to the restoration of action: I will lead the blind, namely, the gentiles, into the way, Christ, or the precept of the law, or also the Jews, according to another explanation: I will lead you by the paths of equity (Prov 4:11);

second, as to the illumination of the intellect: I will make darkness light before them: to enlighten them that sit in darkness (Luke 1:79);

third, as to the direction of the affections: and crooked things, namely, their hearts, straight, above: the crooked shall become straight (Isa 40:4).

825. These things have I done to them. Here he shows the perversity of the Jews.

And first, he shows that they are ungrateful toward his benefits;

second, that they are hard-hearted toward his precepts: hear, you deaf (Isa 42:18);

third, obstinate between scourges: who is there among you (Isa 42:23).

Concerning the first, he does two things:

first, he shows their ingratitude: these things, namely, the aforementioned benefits. They are turned back, from me: you have forsaken me, says the Lord, you are gone backward (Jer 15:6);

second, he calls down confusion on them: let them be greatly confounded: let all them be confounded (Ps 24:4).

826. Hear, you deaf. Here he shows that they are hard-hearted or disobedient toward his precepts.

And first, he shows their hard-heartedness, calling them deaf and blind unitedly: for their own malice blinded them (Wis 2:21), though they may have the eyes and ears of the body, which shows that those who see take heed and those who have the ears of their hearts open obey. He that is sold, as a slave of sin for love of temporal good: you are sold, to do evil in the sight of the Lord (1 Kgs 21:20). You that have ears open: hear, O foolish people, and without understanding: who have eyes, and see not: and ears, and hear not (Jer 5:21); above: blind the heart of this people, and make their ears heavy (Isa 6:10).

Second, he shows the foolishness of the hard-hearted, because the Lord intended what is found in the precepts for their own advantage. Hence he sets out the intention of the Lord: and the Lord was willing to sanctify him, the people, both that the people themselves should magnify the law of God in their hearts by keeping it, and that the Lord should exalt the people: for this is the will of God, your sanctification (1 Thess 4:3).

And he also shows their contradiction, because they sinned against themselves: but this is a people that is robbed, by demons through various sins, and therefore they are wasted, by enemies, above: from a people rent and torn in pieces (Isa 18:7); also by others who furnished the occasion of sin: the snare, that is, the occasion of sin, of young men, the foolish: you have been a snare to them (Hos 5:1); and because they hid their sins in the houses of prisons, that is, in the secret of their hearts: with a double heart have they spoken (Ps 11:3[12:2]).

Third, he sets out the punishment: they are made a prey, and there is none to deliver them, by the power of wars, and there is none that says, in the insistence of prayer: they compassed me on every side, and there was no one that would help me (Sir 51:10); or the punishment begins where it says: in the houses of prisons, so that this is explained literally.

827. Who is there among you. Here he shows that they cannot be corrected by scourges, because they do not even recognize the cause of the scourges; and concerning this, he does three things.

First, he seeks those who perceive rightly, intimating their scarcity; things to come, which I foretell concerning your punishments: who is wise, and he shall understand these things? (Hos 14:10).

Second, he determines the truth as to the doer of the punishment: who has given Jacob for a spoil, the Lord kills and makes alive (1 Sam 2:6); as to the fault: has not the Lord himself, against whom we have sinned: and they have not known his justices, nor walked by the ways of God’s commandments (Bar 4:13). And as to the punishment, and he has poured out: pour out your indignation upon them (Ps 68:25[69:24]), “pouring out” signifies its abundance.

Third, he excludes knowledge of the truth: and has burnt him, namely, with material fire through the wasting by their enemies, and he knew not, that he was punished by God for his sins: they have not known nor understood (Ps 81[82]:5).

828. There is the cry (see 42:2),

of devout prayer: with a strong cry and tears (Heb 5:7);

of attentive preaching: and on the last festival day, Jesus cried (John 7:37);

of strife and contention, above: I looked that it should bring forth grapes, and it brought forth wild grapes (Isa 5:2).

Christ is given for a covenant (see 42:6),

of preserving salvation: I will set my bow in the clouds, and it shall be the sign of my covenant (Gen 9:13);

of fulfilling the promise: for all the promises of God are in him (2 Cor 1:20);

of divine love: God so loved the world (John 3:16);

of the law to cease: burnt offering and sin offering you didst not desire (Ps 39[40]:7).

Chapter 43

43:1 And now thus says the Lord that created you, O Jacob, and formed you, O Israel: fear not, for I have redeemed you, and called you by your name: you are mine.

43:2 When you shall pass through the waters, I will be with you, and the rivers shall not cover you: when you shall walk in the fire, you shall not be burnt, and the flames shall not burn in you:

43:3 For I am the Lord your God, the Holy One of Israel, your Savior: I have given Egypt for your atonement, Ethiopia and Saba for you.

43:4 Since you became honorable in my eyes, you are glorious: I have loved you, and I will give men for you, and people for your life.

43:5 Fear not, for I am with you: I will bring your seed from the east, and gather you from the west.

43:6 I will say to the north: give up: and to the south: keep not back: bring my sons from afar, and my daughters from the ends of the earth.

43:7 And every one that calls upon my name, I have created him for my glory. I have formed him, and made him.

43:8 Bring forth the people that are blind, and have eyes: that are deaf, and have ears.

43:9 All the nations are assembled together, and the tribes are gathered: who among you can declare this, and shall make us hear the former things? Let them bring forth their witnesses, let them be justified, and hear, and say: it is truth.

43:10 You are my witnesses, says the Lord, and my servant whom I have chosen: that you may know, and believe me, and understand that I myself am. Before me there was no God who forms, and after me there shall be none.

43:11 I am, I am the Lord: and there is no savior besides me.

43:12 I have declared, and have saved. I have made it heard, and there was no strange one among you. You are my witnesses, says the Lord, and I am God.

43:13 And from the beginning I am the same, and there is none that can deliver out of my hand: I will work, and who shall turn it away?

43:14 Thus says the Lord your redeemer, the Holy One of Israel: for your sake I sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships.

43:15 I am the Lord your Holy One, the Creator of Israel, your King.

43:16 Thus says the Lord, who made a way in the sea, and a path in the mighty waters.

43:17 Who brought forth the chariot and the horse, the army and the strong: they lay down to sleep together, and they shall not rise again: they are broken as flax, and are extinct.

43:18 Remember not former things, and look not on things of old.

43:19 Behold I do new things, and now they shall spring forth, verily you shall know them: I will make a way in the wilderness, and rivers in the desert.

43:20 The beast of the field shall glorify me, the dragons and the ostriches: because I have given waters in the wilderness, rivers in the desert, to give drink to my people, to my chosen.

43:21 This people have I formed for myself, they shall show forth my praise.

43:22 But you have not called upon me, O Jacob, neither have you labored about me, O Israel.

43:23 You have not offered me the ram of your holocaust, nor have you glorified me with your victims: I have not caused you to serve with oblations, nor wearied you with incense.

43:24 You have bought me no sweet cane with money, neither have you filled me with the fat of your victims. But you have made me to serve with your sins, you have wearied me with your iniquities.

43:25 I am, I am he that blot out your iniquities for my own sake, and I will not remember your sins.

43:26 Put me in remembrance, and let us plead together: tell if you have any thing to justify yourself.

43:27 Your first father sinned, and your teachers have transgressed against me.

43:28 And I have profaned the holy princes, I have given Jacob to slaughter, and Israel to reproach.

830. And now thus says the Lord. Here he shows them divine love through the remedies which he granted them among their difficulties. And it is divided into three parts:

in the first, he promises future remedies to show them his love;

in the second, he recalls past benefits to confirm the promise: thus says the Lord, who made a way in the sea (Isa 43:16);

in the third, he excludes their merits to take away their presumption: but you have not called upon me (Isa 43:22).

Concerning the first, he does three things:

first, he shows the privilege of divine love toward them;

second, he excludes the sharing of divine power from the promised remedies: all the nations are assembled together (Isa 43:9);

in the third, he sets out the sign of his love: thus says the Lord your redeemer (Isa 43:14).

831. Concerning the first, he promises them three remedies.

First, support in their punishments, excluding fear by the divine presence: that created you, as to the principle of their substance: is not he your father, that has possessed you, and made you, and created you? (Deut 32:6), and formed you, as to the form he gave them: and the Lord God formed man (Gen 2:7); I have redeemed you, from evils: I will deliver them out of the hand of death. I will redeem them from death (Hos 13:14), and called you, to grace: I will call that which was not my people, my people (Hos 1:9). He sets out the promise: when you shall pass through the waters, the Egyptians; the rivers, the Chaldeans; the fire, the Greeks; the flames, the Romans: for they were not entirely consumed: we have passed through fire and water (Ps 65[66]:12). And he assigns the reason for this: for I am the Lord, above: for God himself is my savior (Isa 12:2).

832. Second, he promises the commutation of their punishments, namely, that he would punish others in their place; and he sets out the commutation: I have given Egypt for your atonement, that is, that I may be propitiated toward you, as though by the punishments of those who provoked you to sin by hoping in their help: Saba, a city of Ethiopia: the just is delivered out of distress: and the wicked shall be given up for him (Prov 11:8). And he assigns the reason, namely, the love of God itself: since you became honorable, that is, I made and reckoned you honorable; I will give men for you, for your liberation: surely Ephraim is an honorable son to me (Jer 31:20).

833. Third, he promises them every kind of liberation from tribulation; and concerning this, he does three things: first, he promises the benefit of liberation: fear not; from the east, for they had been dispersed in every direction, above: he shall assemble the fugitives of Israel (Isa 11:12); behold I will bring them from the north country (Jer 31:8);

second, he sets out their fitness for liberation: and every one that calls upon my name, I will lead into my glory, that he might glorify me, and that I might appear glorious in him: every one that shall call upon the name of the Lord, shall be saved (Joel 2:32);

third, he promulgates the command of liberation: bring, O Cyrus, forth, out of the land of their captivity, the people, namely, of the Jews: hear, O foolish people, and without understanding: who have eyes, and see not: and ears, and hear not (Jer 5:21).

834. All the nations. Here he excludes the sharing of divinity.

And first, he shows the falsehood of other gods by the manner of a judgment, setting out the consensus of the nations in idolatry: assembled together, in one error: they are all gone aside (Ps 13:3); seeking a sign of divinity: who among you, that is, which of your gods; or this is said to the idols; and he seeks testimony: let them bring forth their witnesses, let them be justified, that is, let them justly be called gods; and let the witnesses hear, future things from them, and say, testimony for you, above: there is none that shows, nor that foretells (Isa 41:26).

Second, he shows the truth of his own divinity,

and first, as to knowledge,

second, as to power: you are my witnesses (Isa 43:12).

835. Concerning the first, he does two things.

First, he gives testimony, assigning men to give testimony: you are my witnesses, my servant, the people of Jacob, or Christ: you shall be witnesses (Acts 1:8); setting out the manner of knowing: that you may know, as to those things which can be known about God by natural reason, and believe, as to those things which are above reason, and thus, understand, for unless you believe, you will not understand, above (Isa 7:9), according to another reading; and setting out what is said by the witnesses, that he alone is God: that I, alone, am, God; there was no God who forms, or formed, namely, no idol: see that I alone am, and there is no other God besides me (Deut 32:39). And that he alone is Lord: I am, singularly, I am, preeminently: neither is there salvation in any other (Acts 4:12).

Second, he gives a sign of his divinity: I have declared, there was no strange one among you, by which you could know: O Israel, if you will hearken to me, there shall be no new god in you: neither shall you adore a strange god (Ps 80:9–10[81:8–9]).

836. You are my witnesses. Here he shows the truth of his divinity as to power.

And first, he gives the testimony: you are my witnesses: I am the beginning (John 8:25);

second, he gives a sign of his power in punishing: and there is none that can deliver out of my hand, as in Deuteronomy 32:39 and Job 10:7; and in working: I will work, above: the Lord of hosts has decreed, and who can disannul it? (Isa 14:27).

837. Thus says the Lord. Here he sets out the sign of his love, that he destroyed for them the Babylonians, who gloried in their ships because of the multitude of their waters: I sent, namely, my wrath: the Lord has both purposed, and done all that he spoke against the inhabitants of Babylon (Jer 51:12).

838. Thus says the Lord, who made a way in the sea. Here he recalls his past benefits to confirm their hope for future benefits. And concerning this, he does two things.

First, he recalls his past benefits in directing them when they came out of Egypt: in the Red sea (Exod 14); in the mighty waters, in the Arnon (Num 21), in the Jordan (Josh 3). And as to the destruction of their enemies, who brought forth the chariot, the chariots of Pharaoh: his chosen captains are drowned in the Red Sea (Exod 15:4); as flax, cut down in a moment.

839. Second, he promises much greater future benefits; and concerning this, he does three things.

First, he shows the greatness of his future benefits by comparison to the former ones: remember not former things, as if to say: they are not worthy to be kept in memory in comparison with future things: forgetting the things that are behind (Phil 3:13). Because of the newness of these things: behold I do new things, unheard of: behold, I make all things new (Rev 21:5); and because of their determination: I will make a way, for those going to the feasts, in the wilderness, that is, the land of the Jews, which was formerly a desert; rivers, of consolation: he has turned a wilderness into pools of waters (Ps 106[107]:35). And if these things are explained literally of the liberation from captivity in Babylon, they are called greater than the liberation from Egypt, not because of greater miracles, but because the kings from whose power he liberated them were more powerful than Pharaoh, or because they came from a more distant place; if, however, they are referred to the liberation carried out by Christ, it is evident that nothing so admirable had preceded it in past ages.

Second, he shows the usefulness of these benefits for the gentiles: the beast of the field shall glorify me, that is, the gentile, living like a beast, converted to Christ, or seeing how I liberated the Jews: beasts and all cattle: serpents and feathered fowls (Ps 148:10); and for the Jews: to give drink, of teaching and consolation: the Lord your God has chosen you (Deut 7:6).

Third, he assigns the reason: this people have I formed for myself, namely, for my praise: the Lord has made all things for himself (Prov 16:4).

840. But you have not called upon me. Here he excludes the merits of the Jews for attaining such benefits. And concerning this, he does three things:

first, he excludes their merit;

second, he gives a place for a response: put me in remembrance (Isa 43:26);

third, he removes a certain way of responding: your first father (Isa 43:27).

Concerning the first, he does three things.

First, he excludes their merit: you have not called upon me, and all this is said because they did not offer these things to God with their whole heart, but partly to God, partly to idols, or because they offered nothing to God, or because they did so in hope of temporal repayment, or because, after the coming of Christ, they were not accepted: who is there among you, that will shut the doors, and will kindle the fire on my altar gratis (Mal 1:10); shall I eat the flesh of bullocks? Or shall I drink the blood of goats? (Ps 49[50]:13).

Second, he shows their guilt: but you have made me to serve with your sins, as if to say: you showed me to be servile when you offended me and I did not punish you, above: they are become troublesome to me, I am weary of bearing them (Isa 1:14); he speaks in a human manner.

Third, he shows that the benefit is given freely: I am: for your name’s sake, O Lord, you will pardon my sin (Ps 24[25]:11); it is not for your sake that I will do this (Ezek 36:22).

841. Put me in remembrance. Here he gives a place for a response: put me in remembrance, as if to say: consider what I have done for you, tell if you have any thing, to excuse yourself, or to accuse me, to justify yourself, that is, that you should be judged to be just: if you have any thing to say, answer me, speak: for I would have you to appear just (Job 33:32).

842. Your first father sinned. Here he removes a certain way of responding. For they could allege the innocence of their fathers; but against this, he says, your first father, Adam (Gen 3), Abraham, asking for a sign of the promise of God, as though doubting (Gen 15:8); your teachers, Moses and Aaron at the waters of contradiction (Num 20). And I have profaned the holy princes, that is, I have allowed them to be profaned; I have given Jacob to slaughter, for they all died in the desert, except for Caleb and Joshua: we have sinned with our fathers (Ps 105[106]:6).

843. The Lord liberates his saints from the fire (see 43:2),

of carnal temptation: it is a fire that devours even to consumption (Job 31:12);

of temporal tribulation: you have tried me by fire (Ps 16[17]:3);

of eternal damnation: go, you cursed, into everlasting fire (Matt 25:4);

of divine wrath: a fire is kindled in my wrath (Deut 32:22);

in which are burned

the lascivious: for it is better to marry than to be burnt (1 Cor 7:9);

the impatient, above: their countenances shall be as faces burnt (Isa 13:8);

the impenitent: the flame burned the wicked (Ps 105[106]:18);

the proud: foundations of the mountains (Ps 17:8[18:7]).

844. And he liberates them from the waters (see 43:2),

of pleasure: stolen waters are sweeter (Prov 9:17), in which they are suffocated by lust;

of covetousness: they sunk as lead in the mighty waters (Exod 15:10), in which they are suffocated by greed;

of adversity: the waters are come in even unto my soul (Ps 68:2[69:1]), in which they are suffocated by impatience;

of worldly power: the waters over which she sits. (Rev 17:1), in which they are suffocated by pride.

845. We ought to put God in remembrance (see 43:26),

as to the wonders which he has done, that we should worship: remember his marvelous works which he has done (Ps 104[105]:5);

the benefits which he has given, that we should give thanks: I remembered your mercy (Sir 51:11–12);

the torments he sustained, that we should feel compassion: remember my poverty (Lam 3:19);

the precepts which he gave, that we should observe them: they are mindful of his commandments to do them (Ps 102[103]:18).

Chapter 44

44:1 And now hear, O Jacob, my servant, and Israel whom I have chosen.

44:2 Thus says the Lord that made and formed you, your helper from the womb: fear not, O my servant Jacob, and you most righteous whom I have chosen.

44:3 For I will pour out waters upon the thirsty ground, and streams upon the dry land: I will pour out my spirit upon your seed, and my blessing upon your stock.

44:4 And they shall spring up among the herbs, as willows beside the running waters.

44:5 One shall say: I am the Lord’s, and another shall call himself by the name of Jacob, and another shall write with his hand: to the Lord, and shall be made like in the name of Israel.

44:6 Thus says the Lord the king of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and besides me there is no God.

44:7 Who is like to me? Let him call and declare: and let him set before me the order, since I appointed the ancient people: and the things to come, and that shall be hereafter, let them show unto them.

44:8 Fear not, neither be troubled from that time I have made you to hear, and have declared: you are my witnesses. Is there a God besides me, a maker, whom I have not known?

44:9 The makers of idols are all of them nothing, and their best beloved things shall not profit them. They are their witnesses, that they do not see, nor understand, that they may be ashamed.

44:10 Who has formed a god, and made a graven thing that is profitable for nothing?

44:11 Behold, all the partakers thereof shall be confounded: for the makers are from men: when they all come, they shall stand and fear, and shall be confounded together.

44:12 The smith has wrought with his file, with coals, and with hammers he has formed it, and has wrought with the strength of his arm: he shall hunger and faint, he shall drink no water, and shall be weary.

44:13 The carpenter has stretched out his rule, he has formed it with a plane: he has made it with corners, and has fashioned it round with the compass: and he has made the image of a man as it were a beautiful man dwelling in a house.

44:14 He has cut down cedars, taken the holm, and the oak that stood among the trees of the forest: he has planted the pine tree, which the rain has nourished.

44:15 And it has served men for fuel: he took thereof, and warmed himself: and he kindled it, and baked bread: but of the rest he made a god, and adored it: he made a graven thing, and bowed down before it.

44:16 Part of it he burnt with fire, and with part of it he dressed his meat: he boiled pottage, and was filled, and was warmed, and said: aha, I am warm, I have seen the fire.

44:17 But the residue thereof he made a god, and a graven thing for himself: he bows down before it, and adores it, and prays unto it, saying: deliver me, for you are my God.

44:18 They have not known, nor understood: for their eyes are covered that they may not see, and that they may not understand with their heart.

44:19 They do not consider in their mind, nor know, nor have the thought to say: I have burnt part of it in the fire, and I have baked bread upon the coals thereof: I have broiled flesh and have eaten, and of the residue thereof shall I make an idol? Shall I fall down before the stock of a tree?

44:20 Part thereof is ashes: his foolish heart adores it, and he will not save his soul, nor say: perhaps there is a lie in my right hand.

44:21 Remember these things, O Jacob, and Israel, for you are my servant. I have formed you, you are my servant, O Israel, forget me not.

44:22 I have blotted out your iniquities as a cloud, and your sins as a mist: return to me, for I have redeemed you.

44:23 Give praise, O you heavens, for the Lord has shown mercy: shout with joy, you ends of the earth: you mountains, resound with praise, you, O forest, and every tree therein: for the Lord has redeemed Jacob, and Israel shall be glorified.

44:24 Thus says the Lord your redeemer, and your maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that established the earth, and there is none with me.

44:25 That make void the tokens of diviners, and make the soothsayers mad. That turn the wise backward, and that make their knowledge foolish.

44:26 That raise up the word of my servant and perform the counsel of my messengers, who say to Jerusalem: you shall be inhabited: and to the cities of Judah: you shall be built, and I will raise up the wastes thereof.

44:27 Who say to the deep: be you desolate, and I will dry up your rivers.

44:28 Who say to Cyrus: you are my shepherd, and you shall perform all my pleasure. Who say to Jerusalem: you shall be built: and to the temple: your foundations shall be laid.

846. And now hear, O Jacob. Here, third, he strengthens them from the worthlessness of the idols, lest perhaps they should believe that the divine promises could be impeded by them. And this is divided into two parts:

in the first, he excludes fear;

in the second, he shows the worthlessness of the idols, where it says, thus says the Lord the king (Isa 44:6).

847. Concerning the first, he does three things.

First, he rouses attention: hear, O Jacob whom I have chosen, Esau having been rejected: I have loved Jacob, but have hated Esau (Mal 1:2–3).

Second, he excludes fear: thus says the Lord that formed you, below: thus says the Lord, that formed me (Isa 49:5); most righteous, because the name “Israel” expresses this, as to its true signification, but, as though by its etymology, it is said to mean “man who sees God”: is, “man,” rac, “seeing,” El, “God.”

Third, he sets out a promise, where it says, I will pour out.

848. And first, he promises divine benefit as to temporal things: I will pour out waters, that is, consolations: I will pour upon you clean water (Ezek 36:25); as to spiritual things, I will pour out my spirit; and my blessing upon your stock, as to the multiplication of gifts: I will pour out my spirit upon all flesh (Joel 2:28).

Second, he sets out the fruit of the benefit as to temporal goods: and they shall spring up, namely, they will be multiplied out of the abundance of your prosperity, as a tree by a multitude of water, above: it shall bud forth and blossom (Isa 35:2); and he shall be like a tree (Ps 1:3).

He also sets out the effect of the spiritual gifts: one shall say: I am the Lord’s, for whoever confesses himself to be subject to God, shall write, songs, to the Lord, that is, to the honor of the Lord; or another shall write, the Lord’s, namely, I am the Lord’s, on his hand, carrying the Scripture, which pertains to the worship of God; he shall be made like in the name of Israel, the foreigner in worshiping God; or he will be vigorous like Jacob: you shall call me father and shall not cease to walk after me (Jer 3:19).

849. Thus says the Lord. Here he shows the worthlessness of the idols. And concerning this, he does three things:

first, he shows the defect of the idols;

second, from this, he recalls them to worship of himself: remember these things (Isa 44:21);

third, he promises the benefit of liberation to those who worship him: thus says the Lord your redeemer (Isa 44:24).

Concerning the first, he does two things:

first, he argues against the idols from divine operation;

second, from the formation of the idols, where it says, who has formed a god? (Isa 44:10).

Concerning the first, he does two things:

first, he sets out the singularity of his own divinity: I am the first, and I am the last: I am Alpha and Omega, the beginning and the end (Rev 1:8);

second, he applies a test, who is like to me?

850. And concerning this, he does three things.

First, he sets out the divine act in announcing future things and the order of past things: let him call and declare, predestining, etc. All things were known to the Lord God, before they were created (Sir 23:29[20]).

Second, he indicates the sign of his divinity confirmed by witnesses: fear not, as if to say: be not worried for me, as if I would fail in a test of my divinity, below: I have made you to hear new things (Isa 48:6).

Third, he deduces the defect of the idols: is there a God besides me, and first, he sets out the question: is there a God besides me, see that I alone am, and there is no other God besides me (Deut 32:39); second, he shows the unsuitableness of their witnesses: the makers (plastae) of idols, are all of them nothing, of no power, above: all nations are before him as if they had no being at all (Isa 40:17), or because they do not obtain their intention, wishing to form a god with their hands, as the idol also is nothing (1 Cor 8:4), let the companions of him that is not, dwell in his tabernacle (Job 18:15); their best beloved things, the idols, which are either large and greatly to be revered or made from precious materials; third, he shows the falsehood of their testimony: they are their witnesses, that they do not see, namely, of the idols, calling them gods: a false witness shall not be unpunished (Prov 19:5).

851. Who has formed. Here he shows from their formation that they are not gods. And concerning this, he does two things:

first, he sets out their formation to exclude their divinity;

second, the manner of their formation to show their worthlessness: the smith (Isa 44:12).

Concerning the first, he does two things.

First, he sets out their formation, intending this reasoning: what it is made by man is not God, etc. Who, as if to say: no one; profitable for nothing else: they themselves that make them, are of no long continuance (Bar 6:46).

Second, he foretells the confusion of the workers: behold, all the partakers, of the worship of idols, when they come to judgment, shall stand, as if to be judged; the makers are from men, that is, from the number of men: let them be all confounded that adore graven things (Ps 96[97]:7).

852. The smith. Here he shows their worthlessness, that not only are they not gods, but even worthless things.

And first, he sets out the manner of their formation as to idols made from metal: with the strength of his arm, that is, striking strong blows; he shall hunger and faint, as if to say: the god which he is making cannot help him, although it is especially bound to its maker, above: the coppersmith striking with the hammer (Isa 41:7).

Second, as to idols which are made from wood: the carpenter.

And first, he shows the worthlessness of the idol, setting out its efficient cause with his tools: his rule, for making the wood straight; a plane, an instrument curved back from the side for hollowing out wood; with corners, that is, four-sided in shape, or this is the name of a tool for making shapes of this kind; the compass, that is, the lathe; as to its formal cause: and he has made the image. As to its material cause: he has cut down cedars, which are also used for base purposes: the works of the hand of the workman has cut a tree out of the forest (Jer 10:3).

Second, he shows the blindness of the craftsman: they have not known. Part thereof, of the wood from which the idol was made, now is ashes, for it was burned. Perhaps there is a lie in my right hand, that is, in my working: he is not ashamed to speak to that which has no life (Wis 13:17).

853. Remember these things. Here he calls them back to worship of him.

And first, he assigns the reason, setting out the duty of servitude: remember these things, that is, consider the worthlessness of idols; my servant: the portion of Jacob is not like them: for he that made all things he it is, and Israel is the scepter of his inheritance (Jer 51:19). And as to the benefit presented, or promised: I have blotted out, or I will blot out, your iniquities as a cloud, that is, easily: our life shall pass away as the trace of a cloud, and shall be dispersed as a mist (Wis 2:3).

Second, he sets out the calling: return: return to me (Jer 3:1).

Third, he invites all creation to give thanks for the return: shout with joy, you ends of the earth: let the heavens and the earth praise him; the sea (Ps 68:35[69:34]).

854. Thus says the Lord. Here he promises the benefit of liberation to those who return to him. And concerning this he does two things.

First, he shows the power of the liberator through the benefit which he conferred on them: your redeemer, from evils, and your maker, in good things, below: thus says the Lord, that formed me from the womb (Isa 49:5); as to the creatures, which he made: I am the Lord, that make all things: he makes the earth by his power (Jer 10:12). As to the wise, whom has made fools, some of whom professed to know divine things: that make void the tokens of diviners: a sword upon her diviners, and they shall be foolish (Jer 50:36); some of whom professed to know things of the world: that turn the wise backward: has not God made foolish the wisdom of this world? (1 Cor 1:20). And as to the fulfillment of promises: that raise up the word, fulfilling it, of my servant, the prophet, or Moses, or Christ: raise up the prophets (Sir 36:17[20]).

Second, he promises liberation,

first, as to the rebuilding of the cities: who say to Jerusalem: the cities of Judah shall be built up (Ps 68:36[69:35]);

second, as to the destruction of their enemies: who say to the deep, that is, the sea, namely, Babylon; thus, above: the burden of the desert of the sea (Isa 21:1), above: the water of the sea shall be dried up (Isa 19:5);

third, as to the exaltation of the liberator: who say to Cyrus: you are my shepherd, feeding my sheep: he shall feed them, and he shall be their shepherd (Ezek 34:23);

fourth, as to the reestablishment of the temple: who say to Jerusalem; your foundations shall be laid, for in the time of Cyrus, only the foundations of the temple remained standing: Jerusalem will be built up again (Jer 30:18).

855. The Spirit is given (see 44:3),

to beginners

for the principle of live-giving: the spirit came into them, and they lived (Ezek 37:10);

for the laver of renovation: by the laver of regeneration and renovation of the Holy Spirit (Titus 3:5–6);

for the privilege of adoption: you have received the spirit of adoption (Rom 8:15);

to those making progress

to instruct the intellect: but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26);

to refresh the affections: my spirit is sweet above honey (Sir 24:27[20]);

to assist action: the Spirit also helps our infirmity (Rom 8:26);

to the perfect

as the benefit of liberty: where the Spirit of the Lord is, there is liberty (2 Cor 3:17);

as the bond of unity: careful to keep the unity of the Spirit in the bond of peace (Eph 4:3);

as the pledge of their inheritance: you were signed with the holy Spirit of promise, who is the pledge of our inheritance (Eph 1:13–14).

856. The saints are (see 44:7),

elect through predestination: he chose us (Eph 1:4);

formed through the infusion of grace: the Lord God formed man (Gen 2:7);

righteous through love: the righteous love you (Song 1:3);

servants through the duty of work: we are unprofitable servants (Luke 17:10).

Chapter 45

45:1 Thus says the Lord to my anointed Cyrus, whose right hand I have taken hold of, to subdue nations before his face, and to turn the backs of kings, and to open the doors before him, and the gates shall not be shut.

45:2 I will go before you, and will humble the great ones of the earth: I will break in pieces the gates of brass, and will burst the bars of iron.

45:3 And I will give you hidden treasures, and the concealed riches of secret places: that you may know that I am the Lord who call you by your name, the God of Israel.

45:4 For the sake of my servant Jacob, and Israel my elect, I have even called you by your name: I have made you like, and you have not known me.

45:5 I am the Lord, and there is none else: there is no god besides me: I girded you, and you have not known me:

45:6 That they may know who are from the rising of the sun, and they who are from the west, that there is none besides me. I am the Lord, and there is no other god:

45:7 I form the light, and create darkness, I make peace, and create evil: I the Lord that do all these things.

45:8 Drop down dew, you heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a savior: and let justice spring up together: I the Lord have created him.

45:9 Woe to him that gainsays his maker, a sherd of the earthen pots: shall the clay say to him that fashions it: what are you making, and your work is without hands?

45:10 Woe to him that says to his father: why did you beget? And to the woman: why do you bring forth?

45:11 Thus says the Lord the Holy One of Israel, his maker: ask me of things to come, concerning my children, and concerning the work of my hands give charge to me.

45:12 I made the earth: and I created man upon it: my hand stretched forth the heavens, and I have commanded all their host.

45:13 I have raised him up to justice, and I will direct all his ways: he shall build my city, and let go my captives, not for ransom, nor for presents, says the Lord of hosts.

45:14 Thus says the Lord God: the labor of Egypt, and the business of Ethiopia, and of Sabaim, men of stature shall come over to you, and shall be thine: they shall walk after you, they shall go bound with manacles: and they shall worship you, and shall make supplication to you: only in you is God, and there is no God besides you.

45:15 Verily you are a hidden God, the God of Israel the savior.

45:16 They are all confounded and ashamed: the forgers of errors are gone together into confusion.

45:17 Israel is saved in the Lord with an eternal salvation: you shall not be confounded, and you shall not be ashamed for ever and ever.

45:18 For thus says the Lord that created the heavens, God himself that formed the earth, and made it, the very maker thereof: he did not create it in vain: he formed it to be inhabited. I am the Lord, and there is no other.

45:19 I have not spoken in secret, in a dark place of the earth: I have not said to the seed of Jacob: seek me in vain. I am the Lord that speak justice, that declare right things.

45:20 Assemble yourselves, and come, and draw near together, you that are saved of the Gentiles: they have no knowledge that set up the wood of their graven work, and pray to a god that cannot save.

45:21 Tell, and come, and consult together: who has declared this from the beginning, who has foretold this from that time? Have not I the Lord, and there is no God else besides me? A just God and a savior, there is none besides me.

45:22 Be converted to me, and you shall be saved, all you ends of the earth: for I am the Lord, and there is no other.

45:23 I have sworn by myself, the word of justice shall go out of my mouth, and shall not return:

45:24 For every knee shall be bowed to me, and every tongue shall swear.

45:25 Therefore shall he say: in the Lord are my justices and empire: they shall come to him, and all that resist him shall be confounded.

45:26 In the Lord shall all the seed of Israel be justified and praised.

857. Thus says the Lord to my anointed. After he strengthened them to the firm expectation of divine promises, in this part, he begins to describe the divine promises for their consolation. And this is divided into two parts:

in the first, he promises liberation from evils;

in the second, he promises salvation in good things, thus says the Lord: keep judgment (ch. 56).

The first of these is divided into two:

in the first, he promises them the benefit of liberation;

in the second, he excludes every impediment to liberation, thus says the Lord: what is this bill of the divorce (ch. 50).

The first of these is divided into three:

in the first, he foreshadows their liberator;

in the second, he foretells the destruction of those who capture and detain them, Bel (ch. 46);

in the third, he promises the liberation of the Jews: hear these things, O house of Jacob (ch. 48).

The first of these is divided into two:

in the first, he foretells the liberator;

in the second, he shows the consequent utility: thus says the Lord the Holy One of Israel (Isa 45:11).

The first of these is divided into three:

in the first, he foretells the power of the liberator;

in the second, he describes his birth: drop down dew, you heavens (Isa 45:8);

in the third, he refutes the contradiction of the unbelievers, where it says, woe to him that gainsays (Isa 45:9).

858. Concerning the first, he does two things.

First, he sets out the height of power to which he was exalted, against three things which tend to evade the hand of a king.

Either because of multitude, and as to this, he says: my anointed, that is, my king, not because of his anointing, but because of his royal dignity, because among them, kings were anointed; whose right hand I have taken hold of, as the helper of his works, to subdue the various nations: the Lord shall cause your enemies (Deut 28:7).

Or because of strength, and as to this he says: I will go before you, preparing the place of your victory, by sending terror of you among your adversaries, the great ones, powerful above others, like the Babylonians; the gates of brass, the most powerful cities: he has broken gates of brass, and burst iron bars (Ps 106[107]:16).

Or because of hiding, and as to this, he says: and I will give you hidden treasures, of various kings, whose cities he took: he discovers deep things out of darkness (Job 12:22).

859. Second, he sets out the fruit of this benefit.

And first, in himself,

second, in others: that they may know who are from the rising of the sun (Isa 45:6).

Concerning the first, he does two things.

First, he sets out the fruit of power sought by God in Cyrus, namely, knowledge of him: that you may know that I am the Lord: he calls those things that are not (Rom 4:17). And the liberation of his people: for the sake of my servant Jacob, namely, that you should liberate him from captivity: who knows whether you are not therefore come to the kingdom (Esth 4:14).

Second, he shows that this benefit is partly frustrated on the part of Cyrus himself: I have even called you by your name, foretelling your name, I have made you like, other holy men in this, whose names were previously foretold by the Lord; you have not known me, to be the only true God, as you remain in idolatry; I girded you, with strength: I called, and you refused (Prov 1:24).

860. That they may know. Here he shows the fruit in others.

And first, he shows that in others he seeks the fruit of knowledge of him: who are from the rising of the sun, that is, living throughout the entire world; and this was fulfilled in that, in his epistles, Cyrus wrote the praise of God everywhere; or because everyone praised God together seeing the liberation of the Jews: and let them know that the Lord is your name: you alone are the most High over all the earth (Ps 82:19[83:18]).

Second, he sets out the proof of his divinity, which can be known from the fact that he can afflict and liberate: I am the Lord, etc. I form the light, the day or consolation; I create evil, of punishment: is there evil in a city, which the Lord has not done? (Amos 3:6); the Lord made all things double, one against another (Sir 42:25[24]).

861. Drop down dew. Here he describes the birth of Cyrus under the metaphor of the fruit of a tree, for whose generation the moisture of the earth and rain and dew from heaven are required; so in the birth of Cyrus, divine mercy, intending to liberate God’s people through him, coincides with lower nature, which is signified. Thus he does three things:

he describes his springing up: drop down;

the fruit of his birth, and let justice spring up;

and the first principle of his birth, I the Lord.

Let the clouds rain the just, neuter or masculine. Or by heaven and the clouds is signified the prophets and the other just ones who by foretelling him and begging God for him with tears, in a certain manner rained him: he shall come down like rain (Ps 71[72]:6).

862. Woe to him that gainsays. Here he excludes the contradiction of the unbelievers.

And first, under the metaphor of a craftsman who fashions clay; for as clay does not contradict the one who fashions it, so the Jews ought not contradict God, by not believing that anyone could arise who would conquer the Babylonians; earthen pots or samia, earthen vessels, so-called because this art was invented in Samos; your work is without hands, as if to say: without the proper working of the hands, or as jugs have hands, above: as if the clay should think against the potter (Isa 29:16); shall the thing formed say to him that formed it: why have you made me thus? (Rom 9:20).

Second, under the metaphor of a father who begets: woe to him that says to his father, as if to say: I am a father begetting Cyrus and like a mother conceiving him in intention, and therefore you ought not contradict me in this, just as you ought not contradict the mother who gave birth to you, below: shall not I that make others to bring forth children, myself bring forth, says the Lord? Shall I, that give generation to others, be barren? (Isa 66:9);

or he speaks against those diviners who foretold that many bad things would come from the birth of Cyrus, saying it would have been better if he had not been born; or against those of the Jews who were saying: why should we beget children to be born in captivity?

863. Thus says the Lord. Here he sets out the utility of the liberator.

And first, as to the liberation of the Jews;

second, as to the conversion of the gentiles: for thus says the Lord (Isa 45:18).

Concerning the first, he does three things.

First, he shows his authority to foretell future things: his, namely Cyrus’s, maker (plastes); concerning my children, the Jews, to be liberated, or whatever others I will to be born, and not the idols, above: should not the people seek of their God? (Isa 8:19). But the Gloss reads this ironically.

864. Second, he foretells their liberation, showing his power, who promises it: I made the earth; all their, namely, the heavens’, host, I have commanded, fixing for each its office and nature, above: who brings out their host by number (Isa 40:26). And the direction of its execution: I have raised, to worthiness, him, Cyrus, using the past tense for the future, to carry out justice concerning the Chaldeans: in all your ways think on him, and he will direct your steps (Prov 3:6); and he promises the liberation: he, namely, Cyrus, shall build, promising and paying the expenses for building, below: you were sold gratis, and you shall be redeemed, without money (Isa 52:3).

865. Third, where it says, thus says the Lord, he promises the exaltation of the liberated as to three things.

First, as to the adherence of foreigners, setting out their adherence: the labor of Egypt, their riches, and they themselves, as to the many who had followed them: ten men of all languages of the Gentiles shall take hold (Zech 8:23); or he says this of those who adhered to Christ; labor, in idolatry will cease, the earthly business; and the subjection of the adherents: they shall walk after you, subject to you, with hands bound with manacles, that is, chains for binding hands, as if to say: so humiliated before you like those who are bound in such a manner; or with the chains of the precepts of Christ, below: they shall come bowing down to you (Isa 60:14); and he sets out the confession of truth: only in you, namely, they will say this. Hidden, not visible like our gods; the savior, not weak: he made darkness his covert (Ps 17:12[18:11]).

Second, he shows their exaltation as to the confusion of their enemies: they are all confounded: the nations shall see, and shall be confounded at all their strength (Mic 7:16).

Third, as to the perpetual salvation of the Jews: Israel is saved for ever, unless he should sin, or of the spiritual Israel: the king of Israel, the Lord, is in the midst of you, you shall fear evil no more (Zeph 3:15).

866. For thus says the Lord. Here he sets out the other utility as to the conversion of the gentiles. And concerning this he does three things.

First, he introduces five reasons leading to conversion,

the first of which is taken from the creation of things: God himself that formed the earth: who made heaven and earth (Ps 145[146]:6);

second, from his love for men, for he gave them the earth as a dwelling place: he did not create it in vain: the heaven of heaven is the Lord’s: but the earth he has given to the children of men (Ps 113:24[115:16]);

third, from the manifestation of truth foretold: I have not spoken in secret, as if to say, the things that natural reason prescribes are to be done, or of the preaching of the Christian faith: I have spoken openly to the world (John 18:20);

fourth, from the utility of his precepts: I have not said to the seed of Jacob: seek me in vain: in keeping them there is a great reward (Ps 18:12[19:11]);

fifth, from the equity of his precepts: I am the Lord that speak justice, below: I, that speak justice (Isa 63:1).

867. Second, where it says, assemble yourselves, he enjoins upon the Jews the calling of the gentiles, recalling their salvation: assemble yourselves, as though to hear my precept, you that are saved, liberated from the captivity to the gentiles, below: I will send of them that shall be saved, to the Gentiles (Isa 66:19); he also sets out the necessity of the calling, namely, the error of the gentiles, they have no knowledge that set up the wood of their graven work: you shall see in Babylon gods of gold, and of silver, and of stone, and of wood borne upon shoulders, causing fear to the Gentiles (Bar 6:3).

He enjoins the declaration of his praise: tell, in which he enjoins the office, consult together, how you ought to convert others: declare his glory among the Gentiles (Ps 95[96]:3); who has declared, in which he teaches them the proof of his divinity for converting others, namely from his foreknowledge of future things. And he sets out the reasoning and the conclusion, where it says, have not I, therefore, etc.; he declares the things that are past, and the things that are to come (Sir 42:19).

868. Third, he invites the gentiles to conversion.

And first, the invitation is set out: be converted: be converted to me (Zech 1:3).

Second, he foretells their conversion, setting out the sign of adoration: I have sworn by myself, for I have nothing greater by which I might swear (Heb 6:13); it shall not return, without effect, below: so shall my word be, which shall go forth from my mouth: it shall not return to me void (Isa 55:11). Every knee shall be bowed to me, by Christians, for this is the manner of adoring the Redeemer, according to John Damascene, in the name of Jesus every knee should bow (Phil 2:10); he also sets out the sign of swearing, every tongue shall swear, for everyone swears by his god: all they shall be praised that swear by him (Ps 62:12[63:11]). He also sets out the sign of true confession: therefore shall he say: in the Lord, that is, in the person of the Lord; my, namely, God’s, justices and empire: to him be glory and empire (Rev 1:6); or my, namely, the Church’s, justices, the figures of the law of the Jews.

Third, he foretells the confusion of the unbelievers: they shall come to him, as if to be judged, who will not come as believers, in the day of judgment.

Fourth, the salvation of the believers: in the Lord shall all the seed of Israel, not only according to the flesh, but according to faith, be justified: let them that rise up against me be confounded (Ps 108[109]:28).

869. Mystically, drop down dew (Isa 45:8), concerns the birth of Christ. In which he sets out three things: the principle of the birth, the birth of the infant, and the fruit of the birth. The principle is threefold.

First, heaven dropping down dew, as the effective principle, namely, the operation of the three persons, because of which the plural, you heavens, is used: the Father, in sending the Son: but when the fullness of the time was come, God sent his Son (Gal 4:4); the Son, in taking flesh: he humbled himself (Phil 2:8); the Holy Spirit, in causing his conception: that which is conceived in her, is of the Holy Spirit (Matt 1:20).

The second principle is the clouds raining, which is the preparative principle, in which is understood the office of the angel who announces the birth: the clouds spread their light (Job 37:11–12); the prophecy of the prophets (Luke 1:11, 26): dark waters in the clouds of the air (Ps 17:12[18:11]); which he had promised before, by his prophets (Rom 1:2); the desire of the just: who makes the clouds your chariot (Ps 103[104]:3); presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple (Mal 3:1).

The third principle is the earth budding forth, which is the receptive principle, namely, the Blessed Virgin, about whom it says in Psalm 84:13[85:12]: our earth shall yield her fruit; whose affections are opened to find the privilege of grace: fear not, Mary (Luke 1:30); many daughters have gathered together riches: you have surpassed them all (Prov 31:29); whose intellect is opened to believe the word of the angel: blessed are you that have believed (Luke 1:45); whose womb is opened to conceive the Son of God, behold you shall conceive in your womb and shall bring forth a son (Luke 1:31).

870. But his birth is compared to the dew, the rain, and the bud, because Christ is the dew for refreshing, above: as a cloud of dew in the day of harvest (Isa 18:4); the rain for making fertile: he shall come down like rain (Ps 71[72]:6), below: as the rain and the snow come down from heaven (Isa 55:10); the bud for bearing fruit: I will raise up to David a just branch (Jer 23:5).

871. The fruit is justice, which is born with him in three ways:

that which he fulfilled in his works: so it becomes us to fulfill all justice (Matt 3:15);

that which he taught in his words, below: I, that speak justice (Isa 63:1);

that which he gave as a gift: he is made unto us wisdom and justice (1 Cor 1:30).

Chapter 46

46:1 Bel is broken, Nebo is destroyed: their idols are put upon beasts and cattle, your burdens of heavy weight even unto weariness.

46:2 They are consumed, and are broken together: they could not save him that carried them, and their souls shall go into captivity.

46:3 Hearken unto me, O house of Jacob, all the remnant of the house of Israel who are carried by my bowels, are borne up by my womb.

46:4 Even to your old age I am the same, and to your grey hairs I will carry you: I have made you, and I will bear: I will carry and will save.

46:5 To whom have you likened me, and made me equal, and compared me, and made me like?

46:6 You that contribute gold out of the bag, and weigh out silver in the scales: and hire a goldsmith to make a god: and they fall down and worship.

46:7 They bear him on their shoulders and carry him, and set him in his place, and he shall stand, and shall not stir out of his place. Yea, when they shall cry also unto him, he shall not hear: he shall not save them from tribulation.

46:8 Remember this, and be ashamed: return, you transgressors, to the heart.

46:9 Remember the former age, for I am God, and there is no God beside, neither is there the like to me:

46:10 Who show from the beginning the things that shall be at last, and from ancient times the things that as yet are not done, saying: my counsel shall stand, and all my will shall be done:

46:11 Who call a bird from the east, and from a far country the man of my own will, and I have spoken, and will bring it to pass: I have created, and I will do it.

46:12 Hear me, O you hardhearted, who are far from justice.

46:13 I have brought my justice near, it shall not be afar off: and my salvation shall not tarry. I will give salvation in Zion, and my glory in Israel.

872. Bel is broken. Here he foretells the destruction of the enemies holding them captive, namely, the Babylonians, as to two things in which they gloried:

first, as to the destruction of their idols;

second, as to the ending of their kingdom, below: come down, sit in the dust (Isa 47:1).

The first of these is divided into two.

In the first, he foretells the destruction of the idols of Babylon as to the breaking of their statues: Bel is broken: I will throw down your altars (Ezek 6:4); and as to the carrying away of their metal, because the Persians carried off their gold and silver with them in vain, he sets out the disadvantage of weariness on the part of those who carried them off: upon beasts and cattle, namely, horses and camels, on which they carried off heavy metals: they must be carried to be removed (Jer 10:5); or their worshippers, who are beasts, adoring the images of beasts: there you shall serve strange gods (Jer 16:13). He sets out the lack of aid on the part of the idols: they are consumed, that is, they fail, namely, the idols, him that carried them, namely, the beasts, or the men worshipping them: that which is made, together with him that made it, shall suffer torments (Wis 14:10); he sets out also the disgrace of captivity: and their souls, namely, the idols’, metaphorically: that is, their divinity; or the gentiles’, for they loved their idols like their own souls: for itself also is carried into Assyria, a present to the avenging king (Hos 10:6).

873. Second, he calls the Jews back to worship of him, the idols having been abandoned: hearken unto me.

And first, he calls them back to worship of him;

second, he promises the benefit of liberation to those who turn back to him: who show from the beginning (Isa 46:10).

Concerning the first, he does three things.

First, he shows them his love from his affectionate carrying of them: borne up by my womb, that is, in my mercy I have carried you so affectionately, in the desert and in the other places where you sinned against me, as a mother carries her child: what, O the beloved of my womb? (Prov 31:2); out of whose womb came the ice? (Job 38:29); upholding all things by the word of his power (Heb 1:3). From the continuation of his carrying them: even to your old age, that is, to the end of the world: unto old age and grey hairs (Ps 70[71]:18); from the reason for his carrying them: I have made you, it is fitting that he who made you should preserve you: he spread his wings, and has taken him and carried him on his shoulders (Deut 32:11).

Second, he shows the worthlessness of the idols, showing the foolishness of those who serve idols, both as to intention, for they wish to make something equal to God: to whom have you likened me, above (Isa 40:25) has the same thing. And as to their service, for they employed craftsmen to make gods from gold, because they are like misers who store up gold for ages: you that contribute gold: the works of the hand of the workman (Jer 10:3). He also shows the worthlessness of the works, namely, the idols themselves, for they can neither be moved or stand by themselves: they bear him: you shall see in Babylon gods of gold, and of silver, and of stone, and of wood borne upon shoulders (Bar 6:3); and he shows their uselessness: yea, when they shall cry also unto him, he shall not hear: for life he prays to that which is dead, and for help calls upon that which is unprofitable (Wis 13:18).

Third, he concludes the calling back: remember this, what I have said of my love and the worthlessness of idols. The former age, in which I gave you many benefits: I thought upon the days of old (Ps 76:6[77:5]).

874. Who show from the beginning. Here he promises liberation from captivity to those who are converted to him. And concerning this, he does two things.

First, he promises liberation, setting out the power of him who announces it: who show the things that shall be at last, whatever is to come in the last times: he declares the things that are past, and the things that are to come (Sir 42:19); he also sets out the firmness of the announcement: saying: my counsel shall stand, it shall be fulfilled; my will, of good pleasure, his counsel continues like a fountain of life (Sir 21:16); he has done all things whatsoever he would (Ps 113:11[115:3]). And he sets out the order of liberation: who call a bird from the east, Cyrus, called a bird because of the swiftness of his victory; or Christ, above: who has raised up the just one from the east? (Isa 41:2).

875. Second, where it says, hear me, he promises the nearness of liberation,

setting out first their unworthiness, lest it be ascribed to their merit: O you hardhearted, for acting rightly, who are far from justice, through the multitude of their sins: a hard heart shall fear evil at the last (Sir 3:27[26]);

second, he foretells its nearness: I have brought near, I will bring, using the past tense for the future, my justice, concerning Babylon for you through Cyrus, or the justice of Christ, below: my salvation is near to come, and my justice to be revealed (Isa 56:1);

third, he sets out the determination of the place: I will give salvation in Zion, and my glory, my benefits, from which I will appear glorious, or Christ, who is the glory of the Father: great shall be the glory of this last house (Hag 2:10).

876. Sin makes us weary (see 46:1),

because of the anxiety in devising it: for they sleep not, except they have done evil (Prov 4:16);

because of the labor in carrying it out: we wearied ourselves in the way of iniquity (Wis 5:7);

because of the shame in reflecting on it: what fruit therefore had you then in those things of which you are now ashamed? (Rom 6:21);

because of the frustration in expecting it: the expectation of the just is joy: but the hope of the wicked shall perish (Prov 10:28).

877. Man ought to return to the heart (see 46:8),

as to the throne of a judge, that he might examine himself: I meditated in the night with my own heart: and I was exercised and I swept my spirit (Ps 76[77]:7);

as to the principle of life, that he might guard himself: with all watchfulness keep your heart, because life issues out from it (Prov 4:23);

as to an audience hall of divine speech, that he might listen diligently: I will lead her into the wilderness: and I will speak to her heart (Hos 2:14);

as to a treasury of divine words: your words have I hidden in my heart (Ps 118[119:11);

as to the cenacle of divine peace and refreshment: he will speak peace unto his people (Ps 84:9[85:8]).

Chapter 47

47:1 Come down, sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne for the daughter of the Chaldeans, for you shall no more be called delicate and tender.

47:2 Take a millstone and grind meal: uncover your shame, strip your shoulder, make bare your legs, pass over the rivers.

47:3 Your nakedness shall be discovered, and your shame shall be seen: I will take vengeance, and no man shall resist me.

47:4 Our redeemer, the Lord of hosts is his name, the Holy One of Israel.

47:5 Sit you silent, and get you into darkness, O daughter of the Chaldeans: for you shall no more be called the lady of kingdoms.

47:6 I was angry with my people, I have polluted my inheritance, and have given them into your hand: you have shown no mercy to them: upon the ancient you have laid your yoke exceeding heavy.

47:7 And you have said: I shall be a lady for ever: you have not laid these things to your heart, neither have you remembered your latter end.

47:8 And now hear these things, you that are delicate, and dwell confidently, that say in your heart: I am, and there is none else besides me: I shall not sit as a widow, and I shall not know barrenness.

47:9 These two things shall come upon you suddenly in one day, barrenness and widowhood. All things are come upon you, because of the multitude of your sorceries, and for the great hardness of your enchanters.

47:10 And you have trusted in your wickedness, and have said: there is none that sees me. Your wisdom, and, your knowledge, this has deceived you. And you have said in your heart: I am, and besides me there is no other.

47:11 Evil shall come upon you, and you shall not know the rising thereof: and calamity shall fall violently upon you, which you canst not keep off: misery shall come upon you suddenly, which you shall not know.

47:12 Stand now with your enchanters, and with the multitude of your sorceries, in which you have labored from your youth, if so be it may profit you any thing, or if you mayst become stronger.

47:13 You have failed in the multitude of your counsels: let now the astrologers stand and save you, they that gazed at the stars, and counted the months, that from them they might tell the things that shall come to you.

47:14 Behold they are as stubble, fire has burnt them, they shall not deliver themselves from the power of the flames: there are no coals wherewith they may be warmed, nor fire, that they may sit thereat.

47:15 Such are all the things become to you, in which you have labored: your merchants from your youth, every one has erred in his own way, there is none that can save you.

878. Come down, sit. Here he foretells the degradation of the kingdom of Babylon. And concerning this, he does three things:

first, he threatens the punishment of degradation;

second, he shows their fault: I was angry (Isa 47:6);

third, he removes their confidence of escape: let now the astrologers (Isa 47:13).

879. Concerning the first, he does three things.

First, he foretells their degradation as to the glory which they lost: come down, from the height of your power, sit in the dust, as though vile and abject; virgin, because never before laid waste, or because of the tenderness of her delicacy; throne, her royal dignity; delicate, as queens are accustomed to be: for tenderness she was not able to bear up her own body (Esth 15:6); as if to say: you shall no longer be a queen: he has put down the mighty from their seat and has exalted the humble (Luke 1:52), above: the Lord of hosts has designed it, to pull down the pride of all glory (Isa 23:9).

Second, as to the ignominy which they incurred: take a millstone, which was the work of servant girls, as if to say: you shall be a servant girl; or it signifies sexual intercourse, as in Judges 16:21 of Samson; uncover your shame, that is, your shameful members, either to the lust of your enemies or for crossing rivers on foot: I will change their glory into shame (Hos 4:7). And he shows the author of this ignominy: I will take vengeance, however powerful you may be; our redeemer, the voice of the people liberated from servitude to Babylon, above: the Lord will bring the revenge (Isa 35:4).

Third, as to the shame of confusion: sit you silent, as one who is ashamed does not dare to speak or appear before men: the wicked shall be silent in darkness (1 Sam 2:9).

880. I was angry. Here he set out their fault, which is the cause of such a punishment. And he sets out three faults.

First, the cruelty of their rule toward the Jews, setting out the power granted them: I was angry with my people, because of their sins, wishing to punish them; I have polluted, allowed to be polluted by you, my inheritance, the people of Israel, above: Israel is my inheritance (Isa 19:25); I have forsaken my house, I have left my inheritance (Jer 12:7); and he sets out their abuse of this power: you have shown no mercy to them: upon the ancient, who should be given mercy even by enemies: they did not respect the persons of the ancients (Lam 5:12).

881. Second, their pride of heart: and you have said, setting out their proud thinking: I shall be a lady for ever: she says in her heart: I sit a queen (Rev 18:7); he also sets out the foolishness of the proud, that they did not consider things to come: you have not laid these things, which will come upon you: in the day of good things be not unmindful of evils (Sir 11:27[25]); in all your works remember your last end (Sir 7:40[36]). And he sets out the frustration of their hope: and now hear; I shall not sit as a widow, through the deprivation of my kingdom; barrenness, that is, the loss of the people who were born in me. Suddenly, unexpectedly, above: the destruction thereof shall come on a sudden, when it is not looked for (Isa 30:13): give them, O Lord, a womb without children (Hos 9:14).

882. Third, the multitude of their sorceries: all things. And he sets out three things.

First, the sorceries by which they increased: the multitude of your sorceries, for they abounded in arts of this kind there: let there not be among you anyone who consults diviners (Deut 18:11).

Second, the error they fell into because of these things, namely, they thought they had immunity from punishment because these things denied divine providence: and you have trusted, that you might safely sin; there is none, no God, that sees me sinning, that he might punish me: the eye of the adulterer observes darkness, saying: no eye shall see me (Job 24:15); and they thought their power was eternal because their diviners promised this: your wisdom, as to those who occupied themselves with divine things; your knowledge, as to those who occupied themselves with human things: every man is become a fool for knowledge (Jer 10:14).

Third, he sets out the punishment they merited because of this: evil shall come upon you, and you shall not know the rising thereof, he says this in the manner of astrologers, who teach that we should consider the rising of kingdoms according to the rising of the planets: when they shall say: peace and security; then shall sudden destruction come upon them (1 Thess 5:3).

883. Stand now with your enchanters. Here he excludes their trust in escape; and concerning this, he does two things.

First, he excludes hope from the wise, excluding their help, as to sorcerers: stand now with your enchanters; from your youth, from when they were created, they were full of magical arts, above: and when they shall say to you: seek of pythons, and of diviners (Isa 8:19). And as to astrologers: let now the astrologers stand against their enemies, if they could, for they abounded in these arts, too: be not afraid of the signs of heaven, which the heathens fear (Jer 10:2). And he threatens the wise with burning: behold they are as stubble, the wise among you; there are no coals wherewith they may be warmed, but by which the whole city may be burned, or because the city was burned in wintertime, so that they were punished by cold and fire at the same time; or the coal of divine wisdom is not in you: the congregation of sinners is like tow heaped together, and the end of them is a flame of fire (Sir 21:10[9]).

Second, he excludes hope from their merchants: merchants, in which they also abounded; or wise men (magi), who sold them lies for truth, above: every one shall be amazed at his neighbor, their countenances shall be as faces burnt (Isa 13:8).

Chapter 48

48:1 Hear these things, O house of Jacob, you that are called by the name of Israel, and are come forth out of the waters of Judah, you who swear by the name of the Lord, and remember God of Israel, but not in truth, nor in justice.

48:2 For they are called of the holy city, and are established upon the God of Israel: the Lord of hosts is his name.

48:3 The former things of old, I have declared, and they went forth out of my mouth, and I have made them to be heard: I did them suddenly and they came to pass.

48:4 For I knew that you are stubborn, and your neck is as an iron sinew, and your forehead as brass.

48:5 I foretold you of old, before they came to pass I told you, lest you should say: my idols have done these things, and my graven and molten things have commanded them.

48:6 See now all the things which you have heard: but have you declared them? I have made you to hear new things from that time, and things are kept which you know not.

48:7 They are created now, and not of old: and before the day, when you heard them not, lest you should say: behold I knew them.

48:8 You have neither heard, nor known, neither was your ear opened of old. For I know that transgressing you will transgress, and I have called you a transgressor from the womb.

48:9 For my name’s sake I will remove my wrath far off: and for my praise I will bridle you, lest you should perish.

48:10 Behold I have refined you, but not as silver, I have chosen you in the furnace of poverty.

48:11 For my own sake, for my own sake will I do it, that I may not be blasphemed: and I will not give my glory to another.

48:12 Hearken to me, O Jacob, and you Israel whom I call: I am he, I am the first, and I am the last.

48:13 My hand also has founded the earth, and my right hand has measured the heavens: I shall call them, and they shall stand together.

48:14 Assemble yourselves together, all you, and hear: who among them has declared these things? The Lord has loved him, he will do his pleasure in Babylon, and his arm shall be on the Chaldeans.

48:15 I, even I have spoken and called him: I have brought him, and his way is made right.

48:16 Come near unto me, and hear this: I have not spoken in secret from the beginning: from the time before it was done, I was there, and now the Lord God has sent me, and his spirit.

48:17 Thus says the Lord your redeemer, the Holy One of Israel: I am the Lord your God that teach you profitable things, that govern you in the way that you walk.

48:18 O that you had hearkened to my commandments: your peace had been as a river, and your justice as the waves of the sea.

48:19 And your seed had been as the sand, and the offspring of your bowels like the gravel thereof: his name should not have perished, nor have been destroyed from before my face.

48:20 Come forth out of Babylon, flee from the Chaldeans, declare it with the voice of joy: make this to be heard, and speak it out even to the ends of the earth. Say: the Lord has redeemed his servant Jacob.

48:21 They thirsted not in the desert, when he led them out: he brought forth water out of the rock for them, and he clove the rock, and the waters gushed out.

48:22 There is no peace to the wicked, says the Lord.

884. Hear these things, O house of Jacob. Here he promises the liberation of the people. And this is divided into two parts:

in the first, he promises liberation;

in the second, he describes the order of liberation, below: give ear, you islands (Isa 49:1).

The first is divided into two.

In the first, he stirs up attention, recalling three things in which they gloried, namely, the dignity of their race, because they come from holy fathers: out of the waters, that is, the seed, of Judah, against which it is said in Matthew 3:9: and think not to say within yourselves, we have Abraham for our father; the privilege of divine knowledge: you who swear, invoking his name, remember, as to knowledge of him, but not in truth, of heart, nor in justice, of works, above: this people with their lips glorify me, but their heart is far from me (Isa 29:13). The cult of holy religion: the holy city, namely, Jerusalem, in which was the cult of sacrifices; they are called Jerusalemites: God did not choose the people for the place’s sake, but the place for the people’s sake (2 Macc 5:19).

885. Second, he promises liberation: the former things of old. And concerning this, he does three things:

first, he shows the majesty of God who promises it;

second, he shows the prosperity of Cyrus who executes it: assemble yourselves together, all you, etc.;

third, he promises liberation: come near unto me (Isa 48:16).

Concerning the first, he does two things:

first, he shows the majesty of God from the foretelling of future things;

second, from the creation of things: hearken to me, O Jacob (Isa 48:12).

886. Concerning the first, he does three things.

First, he assigns the reason for the foretelling of certain future things, setting out the foretelling itself: the former things, which, namely, have already passed, of old, when they were still to come, suddenly, in regard to others, by whom they were not foretold: he declares the things that are past, and the things that are to come (Sir 42:19). And he sets out the reason for this, which is taken from their condition, which he sets out first: for I knew, from eternity; stubborn toward coming to your senses from evils; your neck, that is, the stiff-necked obstinacy of your own understanding; an iron sinew, which cannot be bent; your forehead as brass, because of your immodesty: you stiff-necked (Acts 7:51); for I know your obstinacy, and your most stiff neck (Deut 31:27); you had a harlot’s forehead (Jer 3:3). And then from this, he draws the reason: I foretold; as if to say: that you were prone to idolatry, I foretold, lest you ascribe my benefits to idols: I will go after my lovers, that give me my bread (Hos 2:5). He sets out also the manifestation of what was foretold: the things which you have heard, foretold to you by me, see, them fulfilled: as we have heard, so have we seen (Ps 47:9[48:8]).

887. Second, he assigns the reason for the hiding of other future things, first setting out the hiding itself, as was said, I foretold certain future things, but other future things are kept, that is, in my foreknowledge, which you know not, because I have not revealed them to you. Now, that is, in time, they are created, that is, brought into effect, and not of old, when I foreknew them, and before the day, of their fulfillment, when you heard them not, neither from me, nor from the idols: the Lord has hid it from me, and has not told me (2 Kgs 4:27). He also assigns the reason for this: lest you should say: behold I knew them, as if to say: therefore, I have not revealed them so that you may perceive your weakness and that of your gods, in that you cannot foreknow about future things, except what I reveal to you; I knew them, by my own skill. You have neither heard, from idols, neither was your ear opened, by me: man shall come to a deep heart (Ps 63:7–8[64:6–7]). He also sets out their condition, from which this reason is drawn: for I know; from the womb, that is, from the time when I carried you through the desert as in the womb: I see that this people is stiff-necked (Exod 32:9), above: with the prevarication of transgressors (Isa 24:16).

888. Third, he excludes a certain objection: for my name’s sake. For someone may ask: when they are so stubborn, why do you promise and do good things for them?

And he first sets out the response to this objection, recalling three benefits shown to them: for my name’s sake, not because of your merits, I will remove my wrath far off, or I have removed it, freeing you from punishment: it is not for your sake that I will do this, O house of Israel, but for my holy name’s sake (Ezek 36:22); and for my praise I will bridle you, that is, I have bound you to my ceremonies and praises, lest you perish offering sacrifices to idols: with bit and bridle bind fast their jaws (Ps 31[32]:9). I have refined you, wishing to cleanse you through trials, but not as silver, which is cleansed, but you were not corrected: the founder has melted in vain (Jer 6:29); I have chosen you, namely, cleansing you through poverty, punishing you by the plundering of your goods, Gregory: those whom the sickness of habits wounds, the medicine of poverty heals, and this by paternal correction.

Second, he sets out the explanation of the response: for my own sake, that I may not be blasphemed, as though I were powerless to save the people I have chosen for myself; and I will not give my glory to another, lest, namely, idols be thought to be more powerful than I am, above: I will not give my glory to another, nor my praise to graven things (Isa 42:8).

889. Hearken to me. Here he shows the divine majesty from the creation of things. I shall call them, placing on each its proper work, and they shall stand, ready to obey, above: who has poised with three fingers the bulk of the earth? (Isa 40:12).

890. Assemble yourselves. Here he foretells Cyrus’s prosperity.

And first, he shows the hiding of this fact from others: who among them, namely, the idols, as if to say: none of them, above: who has declared from the beginning? (Isa 41:26).

Second, he foretells his prosperity: the Lord has loved him, namely, Cyrus, advancing him into kingship; he will do his pleasure in Babylon, capturing it; and his arm shall be on the Chaldeans, that is, killing them by my power: and truly doing you shall do, and prevailing you shall prevail (1 Sam 26:25).

Third, he assigns the reason for his prosperity from divine help: I, even I; his way is made right, not absolutely, but so that he might destroy Babylon; otherwise, it cannot be explained of Cyrus, but only of Christ, as Jerome says, for Cyrus was an idolater: and he led them into the right way (Ps 106[107]:7).

891. Come near unto me. Here he promises liberation. And concerning this, he does three things.

First, he stirs up attention, setting out divine authority: I have not spoken in secret, but all the people saw the voices (Exod 20:18), from the beginning of the law given, from the time, past, before it was done, what I foretell, I was there, present to those future things, remaining through the same “now” of eternity in the whole succession of time; or in the person of the Son: I was there, namely, in the Father according to his divinity: when he balanced the foundations of the earth (Prov 8:28); he sets out the truth of the prophet, who was sent by God: and now me, Isaiah; or me, Christ made man, the Lord God, the Father, has sent, and his Spirit; thus the three persons are designated, below: the spirit of the Lord is upon me (Isa 61:1).

892. Second, where it says, thus says the Lord, he sets out the reason for their captivity, showing on the part of God, ready help: that teach, against their ignorance, and that govern you in the way, of works, against the weakness of their working: I will give you understanding, and I will instruct you in this way, in which you shall go (Ps 31[32]:8). He also shows the harm from the fault of the Jews: O that you had hearkened to my commandments, keeping them; as a river, abounding, as the waves, the same: if my people had heard me: if Israel had walked in my ways: I should soon have humbled their enemies, and laid my hand on them that troubled them (Ps 80:14–15[81:13–14]).

893. Third, where it says, come forth, he foretells their liberation. And concerning this, he does three things.

First, he proclaims to them their going forth from captivity, so certain of their liberation as if it were present: come forth: go out from her (Rev 18:4); and he enjoins that they should declare the benefit of God: declare: the voice of them that flee, and of them that have escaped out of the land of Babylon: to declare in Zion the revenge of the Lord our God (Jer 50:28).

Second, he designates to the liberated the past benefit of consolation: they thirsted not, that is, the Lord will so provide for them in all things, as when they came forth from Egypt: he struck the rock, and the waters gushed out (Ps 77[78]:20), Numbers 21:16.

Third, he removes the comfort of peace from the wicked: there is no peace, below (Isa 57:21); what have you to do with peace? (2 Kgs 9:18).

894. Poverty confers (see 48:10),

recognition of sins, if they are bound, etc.;

conservation of virtues: the poor man is glorified by his discipline and fear (Sir 10:33);

peace of heart: our poverty was sufficient for us (Tob 5:25);

fulfillment of desire: the Lord has heard the desire of the poor (Ps 9:38[10:17]);

participation in divine sweetness: in your sweetness, O God, you have provided for the poor (Ps 67:11[68:10]);

exaltation: he raises up the needy from the dust (1 Sam 2:8);

a heavenly inheritance: blessed are the poor in spirit: for theirs is the kingdom of heaven (Matt 5:3).

895. The words of God are profitable (see 48:17),

for the illumination of the intellect: the commandment is a lamp (Prov 6:23);

for the delight of the affections: how sweet are your words to my palate (Ps 118[119]:103);

for the kindling of love: there came in my heart as a burning fire (Jer 20:9); the word of the Lord inflamed him (Ps 104[105]:19);

for the uprightness of works: direct me in your truth (Ps 24[25]:5);

for the obtainment of glory: keep the law (Prov 3:21);

for the instruction of others: all divine doctrine (2 Tim 3:16).

Chapter 49

49:1 Give ear, you islands, and hearken, you people from afar. The Lord has called me from the womb, from the bowels of my mother he has been mindful of my name.

49:2 And he has made my mouth like a sharp sword: in the shadow of his hand he has protected me, and has made me as a chosen arrow: in his quiver he has hidden me.

49:3 And he said to me: you are my servant Israel, for in you will I glory.

49:4 And I said: I have labored in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.

49:5 And now says the Lord, that formed me from the womb to be his servant, that I may bring back Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength.

49:6 And he said: it is a small thing that you should be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given you to be the light of the Gentiles, that you mayst be my salvation even to the farthest part of the earth.

49:7 Thus says the Lord the redeemer of Israel, his Holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers: kings shall see, and princes shall rise up, and adore for the Lord’s sake, because he is faithful, and for the Holy One of Israel, who has chosen you.

49:8 Thus says the Lord: in an acceptable time I have heard you, and in the day of salvation I have helped you: and I have preserved you, and given you to be a covenant of the people, that you might raise up the earth, and possess the inheritances that were destroyed:

49:9 that you might say to them that are bound: come forth: and to them that are in darkness: show yourselves. They shall feed in the ways, and their pastures shall be in every plain.

49:10 They shall not hunger, nor thirst, neither shall the heat nor the sun strike them: for he that is merciful to them, shall rule them, and at the fountains of waters he shall give them drink.

49:11 And I will make all my mountains a way, and my paths shall be exalted.

49:12 Behold these shall come from afar, and behold these from the north and from the sea, and these from the south country.

49:13 Give praise, O you heavens, and rejoice, O earth, you mountains, give praise with jubilation: because the Lord has comforted his people, and will have mercy on his poor ones.

49:14 And Zion said: the Lord has forsaken me, and the Lord has forgotten me.

49:15 Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will not I forget you.

49:16 Behold, I have graven you in my hands: your walls are always before my eyes.

49:17 Your builders are come: they that destroy you and make you waste shall go out of you.

49:18 Lift up your eyes round about, and see all these are gathered together, they are come to you: I live, says the Lord, you shall be clothed with all these as with an ornament, and as a bride you shall put them about you.

49:19 For your deserts, and your desolate places, and the land of your destruction shall now be too narrow by reason of the inhabitants, and they that swallowed you up shall be chased far away.

49:20 The children of your barrenness shall still say in your ears: the place is too strait for me, make me room to dwell in.

49:21 And you shall say in your heart: who has begotten these? I was barren and brought not forth, led away, and captive: and who has brought up these? I was destitute and alone: and these, where were they?

49:22 Thus says the Lord God: behold I will lift up my hand to the Gentiles, and will set up my sign to the people. And they shall bring your sons in their arms, and carry your daughters upon their shoulders.

49:23 And kings shall be your nursing fathers, and queens your nurses: they shall worship you with their face toward the earth, and they shall lick up the dust of your feet. And you shall know that I am the Lord, for they shall not be confounded that wait for him.

49:24 Shall the prey be taken from the strong? Or can that which was taken by the mighty, be delivered?

49:25 For thus says the Lord: yea verily, even the captivity shall be taken away from the strong: and that which was taken by the mighty, shall be delivered. But I will judge those that have judged you, and your children I will save.

49:26 And I will feed your enemies with their own flesh: and they shall be made drunk with their own blood, as with new wine: and all flesh shall know, that I am the Lord that save you, and your Redeemer the Mighty One of Jacob.

896. Give ear, you islands. In this part, he describes more particularly the order of liberation. And concerning this, he does two things:

first, the people confess the benefits they received;

second, they receive the promise of future benefits, where it says, and I said: I have labored in vain (Isa 49:4).

Concerning the first, they confess four benefits.

First, the privilege of divine election; and this continues why the prophet had enjoined above upon the people that they should declare (Isa 48:20); thus, immediately the voice of the people is added, declaring and saying: give ear; the Lord has called me from the womb, choosing me in my fathers: from my mother’s womb you are my God (Ps 21:11–12[22:10–11]).

Second, the efficacy of their prayer: and he has made my mouth, my prayer, like a sharp sword, penetrating unto the ears of God and the heart of his mercy: and the sword of the Spirit (Eph 6:17).

Third, the help of divine protection: in the shadow of his hand, that is, under the protection of his power; as an archer hides a chosen arrow, to preserve it: protect me under the shadow of your wings (Ps 16[17]:8); he has hidden me in his tabernacle (Ps 26[27]:5).

Fourth, the glory of divine service: and he said to me: in you will I glory, through the wonders shown in you, I will appear glorious, above: every one that calls upon my name, I have created him for my glory (Isa 43:7).

897. According to others, this is the voice of Cyrus, whose name was foretold by Isaiah before he was born, above (Isa 45:1); whose threatening words were like a sword; and who was protected lest his grandfather kill him, and was preserved like a chosen arrow for the appointed time; and to whom it was declared that the people of Israel was the servant of God. It is otherwise explained of Christ, whose name was foretold by the angel; whose word of preaching is a sword penetrating hearts; who was protected from the weakness of the flesh by the power of his divinity; and who was chosen among all to complete the salvation of the human race; and he is called “Israel,” because he was born from the people of Israel according to the flesh.

898. And I said. Here the Lord promises future benefits.

And first, he promises exaltation to the prophet Isaiah;

second, he promises liberation to the people: thus says the Lord the redeemer (Isa 49:7).

Concerning the first, he does two things.

First is set out the claim of the prophet who puts forth his labor in preaching, even though, due to the fault of those who heard it, it bore no fruit, and he concludes: therefore my judgment, for myself, is with the Lord, before him, and my work with my God, as though pleasing to him: the founder has melted in vain (Jer 6:29).

Second, he sets out the response of God: and now says the Lord.

And first, the acceptance of the prophet’s claim is signified: that formed me from the womb to be his servant, that I may bring back Jacob unto him, as if to say: who chose me from my mother’s womb for this, that I may bring back his people to him; and, yet, Israel will not be wholly gathered together, to him through my preaching, and, yet, I am glorified: the Lord God is my strength (Hab 3:19);

second, the response itself is set out: and he said: it is a small thing, as if to say: I will honor your ministry so much that not only among the Jews, but among all the gentiles my salvation will be declared by you: is he the God of the Jews only? Is he not also of the Gentiles? (Rom 3:29).

899. This is also clearly explained of Christ, who by preaching and the consumption of death bore little fruit among the Jews but illuminated and saved the gentiles. Similarly, it is also explained of Cyrus, although this is more tortured, who through his benefits in intention called the Lord’s people back to the worship of God, and yet did not carry it out, and to whom dominion was given by God over many nations.

900. Thus says the Lord the redeemer. Here he promises liberation. And concerning this he does two things:

first, he promises liberation;

second, he excludes their doubt: and Zion said (Isa 49:14).

Concerning the first, he does three things.

First, he sets out the things preceding the liberation, namely, the veneration of the Jews, which was the cause of their liberation; and he recalls their original dishonor: despised, because of the foolishness of the people; abhorred, because of the singularity of their worship; servant, because of their subjection to various nations, above: I will send you to a nation rent (Isa 18:2); and he sets out the veneration itself: kings shall see my wonders which I will show for you, and adore, as, literally, Nabuchodonosor did (Dan 2:46), and Cyrus and his other princes honored Esdras.

901. Another preamble to their liberation is the exaltation of the liberating king, namely, Cyrus: in an acceptable time, and he does not determine the time of his exaltation: acceptable, when it pleased me to save my people, I have heard you, exalting you into kingship, according to your desire; and the fruit of his exaltation: I have preserved you; to be a covenant fulfilled of my people. Show yourselves, that is, be illuminated. Or of Christ, who was despised in his passion and was judged like a servant, below: we have seen him . . . despised (Isa 53:2–3), but afterwards he was literally adored by kings: all kings of the earth shall adore him (Ps 71[72]:11); in an acceptable time, namely, the time of grace: behold, now is the acceptable time: behold, now is the day of salvation (2 Cor 6:2).

902. Second, he sets out the things that will follow the liberation, promising abundance of good things to the liberated people: they shall feed in the ways, that is, they shall enjoy consolations so abundantly like sheep in pasture, when it is even found in the way beyond what is usual: they shall rest on the green grass (Ezek 34:14). As to the absence of evils, both of privation: they shall not hunger, etc., and of inflicted harm: neither shall the heat, of tribulation, nor the sun, tyrants that make tribulation: the sun shall not burn you by day (Ps 120[121]:6); and he assigns the cause of both: for he that is merciful to them, shall rule them; at the fountains of waters, of consolations, he shall give them drink: the Lord rules me: and I shall want nothing. He has set me in a place of pasture (Ps 22:1–2[23:1–3]).

903. Third, he promises liberation itself, setting out the preparation of the ways: and I will make all my mountains a way, that is, princes will help you to return, above: every valley shall be exalted, and every mountain and hill shall be made low (Isa 40:4). And he sets out the return of the captives: behold these shall come from afar, from the east, and from the sea, the west: I will bring them from the north (Jer 31:8). And he sets out the thanksgiving: give praise, O you heavens: let the heavens and the earth praise him (Ps 68:35[69:34]).

904. And Zion said. Here he excludes their doubt.

And first, that which arose from divine indignation;

second, that which arose from their dejection: and you shall say in your heart (Isa 49:21);

third, that which arose from the power of their enemies, where it says, shall the prey be taken from the strong? (Isa 49:24).

Concerning the first, he does three things:

first, he sets out their doubt, the Lord has forsaken me, without help, and therefore I cannot hope for liberation: I am left alone (Bar 4:19);

second, he excludes this doubt through the similitude of a mother: can a woman forget her infant: surely Ephraim is an honorable son to me (Jer 31:20);

third, he adds the promise of the restoration of the city.

905. And first, as to the rebuilding of its walls, he sets out the divine intention: behold, I have graven you in my hands, as if to say: I hold you so in memory as one writes or makes some sign in his hand so that he may remember something; your walls are always before my eyes, as if to say: already I see the rebuilding of your walls: in his hands he hides (Job 36:32); a thousand years before your eyes (Ps 89[90]:4). And the manner of its fulfillment: your builders are come, that is, the rebuilders, namely, Zorobabel and Jesus and others already before my eyes; they that destroy you, the Chaldeans: the hands of Zorobabel have laid the foundations of this house (Zech 4:9).

906. Second, as to the inhabitation of men, and concerning this, he does three things.

First, he sets out the uniting of the citizens: lift up your eyes round about, and see all these are gathered together: look about you, O Jerusalem (Bar 4:36).

Second, the reinhabitation of the city, showing that it will be inhabited: I live, he says in the manner of an oath, you shall be clothed with all these as with an ornament, as a bride with her garments, so shall the city be adorned by her citizens, below: he has clothed me with the garments of salvation (Isa 61:10). And he shows that it will be filled with inhabitants: for your deserts, as to inhabitants, and your desolate places, as to those who cultivate the land, and the land of your destruction, as to the walls that were destroyed: Jerusalem shall be inhabited without walls (Zech 2:4); and he shows that it will be emptied of enemies: they that swallowed you up shall be chased far away.

Third, he foretells the multitude of its inhabitants: the children of your barrenness, that is, those who were born when they believed you were barren, emptied of inhabitants, below: enlarge the place of your tent (Isa 54:2).

907. And you shall say in your heart. Here he excludes the second doubt.

And first, he sets out their astonishment: and you shall say, because of astonishment, I was barren, because there were no men in me, who might beget children, I was destitute, of divine help, below: who has ever heard such a thing? (Isa 66:8).

Second, he excludes this doubt, setting out the manner of the multitude of inhabitants: thus says the Lord, as to four things:

first, as to their divine inspiration: behold I will lift up my hand, as though beckoning, and will set up my sign to the people, above: he shall set up a sign unto the nations (Isa 11:12);

second, as to their honorable restoration: and they shall bring your sons in their arms, in which is signified the help which they had from the gentiles. And kings shall be your nursing fathers, providing for you in necessities: the Lord will bring them to you exalted with honor as children of the kingdom (Bar 5:6);

third, as to the exaltation of the liberated people: they shall worship you with their face toward the earth, especially in the time of the Maccabees, below: they shall come bowing down to you (Isa 60:14);

fourth, he assigns the reason for this: and you shall know that I am the Lord: in you, O Lord, I have hoped, let me never be put to confusion (Ps 70[71]:1).

908. Shall the prey be taken from the strong? Here he excludes the third doubt.

And first, he sets out the doubt itself: from the strong, Nabuchodonosor: or how can any one enter into the house of the strong (Matt 12:29).

Second, he excludes this doubt: for thus says the Lord,

first, setting out the benefit of liberation: even the captivity, namely of the Jews: I broke the jaws of the wicked man (Job 29:17);

second, the manner of liberation, setting out the destruction of their enemies: but I will judge those, namely, the Chaldeans, that have judged you, unjustly: I will cut off all that have afflicted you (Zeph 3:19). And he sets out the determination of their punishment: and I will feed your enemies with their own flesh, either because of dissension, as above: every one shall eat the flesh of his own arm (Isa 9:20), or because of the multitude of the dead, when the mouth of one fell upon the blood of another, as if he wished to drink it, or because of famine.

Third, he sets out the fruit of liberation: and all flesh shall know, above: all flesh shall see the salvation of our God (Isa 40:5).

Chapter 50

50:1 Thus says the Lord: what is this bill of the divorce of your mother, with which I have put her away? Or who is my creditor, to whom I sold you: behold you are sold for your iniquities, and for your wicked deeds have I put your mother away.

50:2 Because I came, and there was not a man: I called, and there was none that would hear. Is my hand shortened and become little, that I cannot redeem? Or is there no strength in me to deliver? Behold at my rebuke I will make the sea a desert, I will turn the rivers into dry land: the fishes shall rot for want of water, and shall die for thirst.

50:3 I will clothe the heavens with darkness, and will make sackcloth their covering.

50:4 The Lord has given me a learned tongue, that I should know how to uphold by word him that is weary: he wakens in the morning, in the morning he wakens my ear, that I may hear him as a master.

50:5 The Lord God has opened my ear, and I do not contradict: I have not gone back.

50:6 I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me.

50:7 The Lord God is my helper, therefore am I not confounded: therefore have I set my face as a most hard rock, and I know that I shall not be confounded.

50:8 He is near that justifies me, who will contend with me? Let us stand together. Who is my adversary? Let him come near to me.

50:9 Behold the Lord God is my helper: who is he that shall condemn me? Lo, they shall all be destroyed as a garment, the moth shall eat them up.

50:10 Who is there among you that fears the Lord, that hears the voice of his servant, that has walked in darkness, and has no light? Let him hope in the name of the Lord, and lean upon his God.

50:11 Behold all you that kindle a fire, girded with flames, walk in the light of your fire, and in the flames which you have kindled: this is done to you by my hand, you shall sleep in sorrows.

909. Thus says the Lord: what is this. Here he begins to remove the impediments to their liberation.

And first, he removes the impediments;

second, he applies the remedies: who has believed our report (ch. 53).

Concerning the first, he removes three impediments:

first, the lack of divine benefits;

second, the dejection of persons: give ear to me, you that follow (ch. 51);

third, poverty of goods: arise, arise (ch. 52).

Concerning the first, he does three things:

first, he excludes the impediment;

second, he gives himself as an example: the Lord has given (Isa 50:4);

third, he deduces salutary counsel: who is there among you that fears the Lord (Isa 50:10).

Concerning the first, he does two things:

first, he excludes the lack of divine benefits on the part of the divine will;

second, on the part of the divine power: is my hand shortened (Isa 50:2).

910. Concerning the first, he does three things.

First, he excludes the lack of divine will, as though of his own accord God did not wish to benefit them, excluding a twofold manner of alienation, namely, the manner of alienating a wife, which occurred through a bill of divorce, as is said in Deuteronomy 24:1, which indeed was permitted to them because of the hardness of their hearts (Matt 19:8). What is this bill of the divorce of your mother?

But, on the contrary, Jeremiah 3:8 says, because Israel had played the harlot, I had put her away.

And to this is to be said that the Lord, considered in himself, did not repudiate them, but rather they, through their sins, put God away. He also excludes the manner of alienating a possession: or who is my creditor, to whom I sold you, as if to say: if I should sell you, who are my inheritance (Isa 19:25), to him, what should I repay, not having anything else? Thus it is clear, because I did not alienate you from my dominion, that I am ready to benefit you of my own accord.

911. Second, he shows the sin of human will: behold you are sold for your iniquities: but I am a carnal man, sold under sin (Rom 7:14).

Third, he sets out the argument: because I came, through inspiration, I called, through the prophets: I called, and you refused (Prov 1:24).

912. Is my hand shortened? Here he excludes lack on the part of divine power, first excluding lack of power: shortened, that I cannot subject them to me even from afar; little, against the powerful, below: behold the hand of the Lord is not shortened (Isa 59:1).

Second, he sets out a sign of divine power: behold,

first, in the waters: at my rebuke, that is, my command, I will make the sea a desert, if I wish, as I did when Israel came forth from Egypt (Exod 14:15–31); I will turn the rivers into dry land, like the Arnon (Num 21:13–20) and the Jordan (Josh 4); the fishes shall rot, as in Exodus 7:16–21, when the waters were turned into blood: he rebuked the Red Sea and it was dried up (Ps 105[106]:9).

Second, he shows signs of his power in the heavens: I will clothe the aerial heavens with darkness, as in Egypt (Exod 10:21); who covers the heaven with clouds (Ps 146[147]:8).

913. The Lord has given me. Here he gives himself as an example.

And first, as to the grace of the benefit he received, both as to eloquence: a learned tongue, that I should know how to uphold, with encouragements: your words have confirmed them that were staggering (Job 4:4); and as to wisdom: he wakens my ear, to listen, in the morning, from the beginning of my preaching, or from the beginning of his life, or because he was then alone to pray: I will meditate on you in the morning (Ps 62:7[63:6]). The Lord God has opened my ear, to understand: I will hear what the Lord God will speak in me (Ps 84:9[85:8]); one is your master, Christ (Matt 23:10).

914. Second, he gives himself as an example as to obedience, setting out his perfect obedience: and I do not resist, but I receive and accept his inspiration; I have not gone back, from my good intention, above: woe to him that gainsays his maker (Isa 45:9). He also sets out the constancy of his obedience, that he did not abandon his obedience for any danger: I have given my body, that is, I exposed myself that I should suffer such things; or perhaps he literally suffered these things, but in Christ this was completely fulfilled (Matthew 26 and 27): I have given my dear soul into the hand of enemies (Jer 12:7).

915. Third, he gives himself as example as to the trust which he had in God,

first, setting out his ready defense: the Lord God is my helper: the Lord is with me as a strong warrior (Jer 20:11);

second, the security of his trust: and I set my face as a most hard rock, that I might be moved by neither fear nor shame: I have made your face like an adamant and like flint (Ezek 3:9);

third, he assigns the reason for this security from the power of the one who helps him: he is near that justifies me, namely, God. Who will contend with me, with words; let us stand together: set me beside you, O Lord, and let any man’s hand fight against me (Job 17:3); who is my adversary, with deeds. Who is he that shall condemn me, with false judgments: God is he that justifies: who is he that shall condemn? (Rom 8:33–34);

again, he assigns the reason for this security from the weakness of those who attack him: lo, they shall all be destroyed as a garment, with old age, in which is signified natural defect, the moth, in which is signified the violent man: who am to be consumed as rottenness, and as a garment that is moth-eaten (Job 13:28); as if to say: from all these things, just as I, after the benefits I received, obey God and trust in him, so should you also.

916. Who is there among you? Here he deduces salutary counsel from his own example.

And first, he sets out the counsel;

second, he sets out their contempt of this counsel: behold all you (Isa 50:11).

Now, he gives counsel that they should trust in God, and thus he does three things.

First, he seeks after the fittingness of trust, which is from fear and obedience: that fears the Lord, that hears the voice of his servant, Isaiah, or any other servant: who is the man that fears the Lord? (Ps 24[25]:12);

second, he shows the necessity of trust: that has walked in darkness, of error, or adversity: he who walks in the night, stumbles (John 11:10);

third, he sets out the counsel itself: let him hope in the name of the Lord, above: the remnant of Israel (Isa 10:20).

917. Behold all you. Here he sets out their contempt of this counsel, setting out three things.

First, their fault: you that kindle, by your sins, a fire, meriting it for yourselves, girded, as though bound by your sins, or ready for sin, above: and your strength shall be as the ashes of tow (Isa 1:31);

second, he sets out the punishment: walk in the light of your fire, as if to say: receive your punishment: the sinner has been caught in the works of his own hands (Ps 9:17[16]);

third, he sets out the power of the one who punishes: by my hand, namely, by the power of God; you shall sleep, in the sleep of death.

918. Note on the words, you are sold for your iniquities (Isa 50:1), that man sells many things for sins:

first, the virtue of his soul: they have given all their precious things for vile things (Lam 1:11);

second, his heavenly inheritance: the Lord be merciful to me, and not let me sell the inheritance of my fathers (1 Kgs 21:3);

third, the liberty of his soul: there is not a more wicked thing than to love money (Sir 10:10);

fourth, the honor of divine love: the Lord loves the children of Israel (Hos 3:1).

919. Also, on the words, and I do not contradict (Isa 50:5), note that they contradict God,

who, first, are unfaithful to divine truth: in nowise contradict the truth (Eccl 4:30);

second, those who are impatient with divine correction: who contradict him, and has had peace? (Job 9:4);

third, those who are impenitent toward the divine goodness, above: they shall be as nothing, and the men shall perish that contradict thee (Isa 41:11);

fourth, those who are disobedient toward divine authority: your people are as they that contradict the priest (Hos 4:4).

920. Note also on the words, you shall sleep in sorrows (Isa 50:11), that sinners are sorrowful in death:

first, because of the loss of bodily things: the rich man when he shall sleep shall take away nothing with him (Job 27:19);

second, because of the contradiction of their conscience: repenting, and groaning for anguish of spirit (Wis 5:3);

third, because of the despair of future glory: the crown is fallen from our head: woe to us, because we have sinned (Lam 5:16);

fourth, because of the fear of punishment: there were pains as of a woman in labor (Ps 47:7–8[48:6–7]).

Chapter 51

51:1 Give ear to me, you that follow that which is just, and you that seek the Lord: look unto the rock whence you are hewn, and to the hole of the pit from which you are dug out.

51:2 Look unto Abraham your father, and to Sarah that bore you: for I called him alone, and blessed him, and multiplied him.

51:3 The Lord therefore will comfort Zion, and will comfort all the ruins thereof: and he will make her desert as a place of pleasure, and her wilderness as the garden of the Lord. Joy and gladness shall be found therein, thanksgiving, and the voice of praise.

51:4 Hearken unto me, O my people, and give ear to me, O my tribes: for a law shall go forth from me, and my judgment shall rest to be a light of the nations.

51:5 My just one is near at hand, my savior is gone forth, and my arms shall judge the people: the islands shall look for me, and shall patiently wait for my arm.

51:6 Lift up your eyes to heaven, and look down to the earth beneath: for the heavens shall vanish like smoke, and the earth shall be worn away like a garment, and the inhabitants thereof shall perish in like manner: but my salvation shall be for ever, and my justice shall not fail.

51:7 Hearken to me, you that know what is just, my people who have my law in your heart: fear not the reproach of men, and be not afraid of their blasphemies.

51:8 For the worm shall eat them up as a garment: and the moth shall consume them as wool: but my salvation shall be for ever, and my justice from generation to generation.

51:9 Arise, arise, put on strength, O you arm of the Lord, arise as in the days of old, in the ancient generations. Hast not you struck the proud one, and wounded the dragon?

51:10 Hast not you dried up the sea, the water of the mighty deep, who made the depth of the sea a way, that the delivered might pass over?

51:11 And now they that are redeemed by the Lord, shall return, and shall come into Zion singing praises, and joy everlasting shall be upon their heads, they shall obtain joy and gladness, sorrow and mourning shall flee away.

51:12 I myself will comfort you: who are you, that you should be afraid of a mortal man, and of the son of man, who shall wither away like grass?

51:13 And you have forgotten the Lord your maker, who stretched out the heavens, and founded the earth: and you have been afraid continually all the day at the presence of his fury who afflicted you, and had prepared himself to destroy you: where is now the fury of the oppressor?

51:14 He shall quickly come that is going to open unto you, and he shall not kill unto utter destruction, neither shall his bread fail.

51:15 But I am the Lord your God, who trouble the sea, and the waves thereof swell: the Lord of hosts is my name.

51:16 I have put my words in your mouth, and have protected you in the shadow of my hand, that you might plant the heavens, and found the earth: and might say to Zion: you are my people.

51:17 Arise, arise, stand up, O Jerusalem, which have drunk at the hand of the Lord the cup of his wrath; you have drunk even to the bottom of the cup of dead sleep, and you have drunk even to the dregs.

51:18 There is none that can uphold her among all the children that she has brought forth: and there is none that takes her by the hand among all the children that she has brought up.

51:19 There are two things that have happened to you: who shall be sorry for you? Desolation, and destruction, and the famine, and the sword, who shall comfort you?

51:20 Your children are cast forth, they have slept at the head of all the ways, as the oryx that is snared: full of the indignation of the Lord, of the rebuke of your God.

51:21 Therefore hear this, you poor little one, and you that are drunk but not with wine.

51:22 Thus says your Sovereign the Lord, and your God, who has fought for his people: behold I have taken out of your hand the cup of dead sleep, the dregs of the cup of my indignation, you shall not drink it again any more.

51:23 And I will put it in the hand of them that have oppressed you, and have said to your soul: bow down, that we may go over: and you have laid your body as the ground, and as a way to them that went over.

921. Give ear to me, you that follow. Here he excludes the second impediment to their liberation, which could be believed from the oppression and humiliation of the Jews. And this is divided into three parts:

in the first, the impediment of dejection from their fewness in number is excluded;

in the second, dejection from the power of their oppressors: hearken to me (Isa 51:7);

in the third, from the weight of their punishment: but I am the Lord your God, who trouble the sea (Isa 51:15).

922. Concerning the first, he does three things.

First, he stirs up attention, setting out their fitness: you that follow, by good works, and you that seek, by right intention: the rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good (Ps 33:11[34:10]).

Second, he excludes fear of fewness in number;

third, he sets out the firmness of the promise, lift up your eyes to heaven (Isa 51:6).

923. Concerning the second, he does three things.

First, he gives an example: look unto the rock, namely, Abraham, because of his old age, whence you are hewn, as though violently, not according to the course of nature; and to the hole of the pit, namely, Sarah, to whom it had ceased to be after the manner of women (Gen 18:11): neither did he consider his own body, when it was already dead (Rom 4:19), in which is shown that God has power to make fertile; for I called him alone (cf. Gen 12:1): Abraham was one (Ezek 33:24).

924. [Second,] he deduces the benefit of divine comfort: the Lord therefore will comfort, as to the rebuilding of cities, all the ruins: you are comforted concerning the evil that I have brought upon Jerusalem, in all things (Ezek 14:22); as to the cultivation of fields: and he will make her desert, that is, your land, which formerly was desert: their soul shall be as a watered garden (Jer 31:12); and as to the gladness of men: joy, above: you shall have a song (Isa 30:29).

925. Third, he sets out the manner of execution: hearken unto me.

And first, he sets out the divine intention: a law, the precept of Cyrus concerning the liberation of the people; my judgment, promulgated from the justice of the Lord; to be a light, comfort, above: to them that dwelt in the region of the shadow of death, light is risen (Isa 9:2).

Second, he sets out the nearness of the judgment: my just one is near at hand, namely, Cyrus, or Christ; my savior is gone forth, already in my foreknowledge, above: I have brought my justice near (Isa 46:13).

Third, he sets out the usefulness of the judgment: arms, powerful men, by my power, Cyrus and Darius; the islands shall look for me, various peoples will hope in me, seeing the liberation of the people, above: he will set judgment in the earth (Isa 42:4).

926. Lift up your eyes to heaven. Here he shows the firmness of the divine promise by comparison to the changing of creatures.

Hence he first sets out the changeableness of creation: the earth shall vanish, as to shape and as to substance (1 Cor 7:31); and the same thing is to be said concerning the others: in the beginning, O Lord, you founded the earth: and the heavens are the works of your hands (Ps 101:26[102:25]).

Second, the firmness of the divine promise: but my salvation shall be for ever, because I promise it, or because I will never lack, so as to not be prepared to save and do justice: heaven and earth shall pass away: but my words shall not pass away (Luke 21:33).

927. Hearken to me. Here he excludes the impediment which could be feared from oppression, so far as pertains to the power of their oppressors. And concerning this, he does two things:

first, the consolation of the Lord is set out;

second, the discussion of the prophet: arise (Isa 51:9).

Concerning the first, he does four things.

First, he stirs up attention: you that know what is just, that is, the justice which I have revealed in my judgments: he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:20); in your heart, in your understanding: let them not depart from your eyes, keep them in the midst of your heart (Prov 4:21).

Second, he excludes fear: fear not the reproach of men, who hold you in contempt, glorying in their own power: but I am a worm, and no man: the reproach of men, and the outcast of the people (Ps 21:7[22:6]).

Third, he shows their fragility: for the worm shall eat them up as a garment: who am as a garment that is moth-eaten (Job 13:28).

Fourth, the firmness of divine help: but my salvation shall be for ever, above: Israel is saved in the Lord with an eternal salvation (Isa 45:17).

928. Note on the words, he will make her desert as a place of pleasure (Isa 51:3), that the saints have twofold pleasures.

First, those of glory, which consist

first, in the full vision of God: then shall you abound in delights in the Almighty (Job 22:66);

second, in perfect love;

third, in abundant refreshment;

fourth, in eminent authority.

Second, those of grace, which consist

first, in the perception of divine light: night shall be my light in my pleasures (Ps 138:11);

second, in the intention or the solicitude for good works: he shall not much remember the days of his life (Eccl 5:19);

third, in the adornment of the virtues: how beautiful are you, and how comely, my dearest, in delights (Song 7:6);

fourth, in peace of heart, below: you will call the sabbath delightful (Isa 58:13).

929. Arise. Here the discussion of the prophet with God is set out, as if to say: I have not contended that the enemies of the people are confounded or consumed otherwise than by divine strength.

Thus, first, the petition of the prophet is set out;

second, the response of the Lord: I myself (Isa 51:12).

930. Concerning the first, he does two things.

First, he sets out his petition, in which he calls upon the arm of divine power: O you arm of the Lord, that is, the power of God, arise, as if from sleep: arise, why sleep you, O Lord? (Ps 43[44]:23); put on strength, like soldiers put on arms of war, to fight our enemies: the Lord is clothed with strength, and has girded himself with power (Ps 92[93]:1); and have you an arm like God? (Job 40:4). He also alleges a sign of divine strength in the killing of Pharaoh: have not you struck the proud one, and wounded the dragon?, Pharaoh, about whom it says in Ezekiel 29:3: behold, I come against you, Pharaoh king of Egypt, you great dragon; and in the division of the sea: have not you dried up the sea: by his power the seas are suddenly gathered together (Job 26:12).

931. Second, he announces to his people that the Lord has heard his petition: and now, as it was when they came forth from Egypt, they that are redeemed, from captivity in Babylon: for the Lord will lead them back (Bar 4:23).

932. I myself. Here is set out the response of the Lord speaking to the people.

And first, he promises comfort: I will comfort: blessed be the God and Father of our Lord, and below this, and the God of all comfort: who comforts us in all our tribulation (2 Cor 1:3–4).

933. Second, he excludes fear of their enemies, setting out their fragility: who are you, that you should be afraid of a mortal man, and of the son of man, who shall wither away like grass, above: all flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6); and the power of God protecting them: and you have forgotten the Lord your maker? You have forsaken the God that begot you, and have forgotten the Lord that created you (Deut 32:18); and the mockery of the enemy: where is now the fury of the oppressor?, Nabuchodonosor or Sennacherib: if your pride mount up even to heaven (Job 20:6).

934. Third, he shows the order of comfort: he shall quickly come, namely, Cyrus, that is going to open, the prison for the captives, and he shall not kill you, like the other kings of the Chaldeans, neither shall the bread of his sustenance fail you, above: bread is given him (Isa 33:16), above: and I have given you for a covenant of my people (Isa 42:6).

935. But I. Here he excludes the impediment which could be believed to come from their dejection as pertains to the magnitude of their punishment.

And first, he sets out the power of God strengthening them: I am the Lord your God, who trouble the sea, against various sinners sending tribulation against you: they know that the Lord is just, and has loved justice (Ps 10:8[11:7]).

Second, the authority granted to the prophet: I have put my words in your mouth, O Isaiah; that you might plant the heavens, that is, that you might foretell that the great of the people are to be planted, and found the earth, the lowly; or that you might plant, by your teachings.

Third, he promises liberation from punishments: arise; and concerning this, he does two things:

first, he shows their past affliction;

second, he promises liberation.

936. Concerning the first, he does three things.

First, he shows the sum of their punishment: you have drunk even to the bottom, as if to say, you have endured unto the last of your punishments; sleep, that is, death: in the hand of the Lord there is a cup of strong wine full of mixture (Ps 74:9[74:8]).

937. Second, he excludes every human remedy, namely, of defense: there is none that can uphold her; of liberation: there is none that takes her. Of compassion: there are two things; in goods, desolation, the effect of which is famine; in persons, destruction, the end of which is the killing sword: such as are for the sword, to the sword (Jer 15:2); and of comfort, who shall comfort you? There is none to comfort her among all them that were dear to her (Lam 1:2); I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter (Eccl 4:1).

938. Third, he shows the reason for this: your children are cast forth, from their land, they have slept at the head of all the ways, resting on the way, when they were led in captivity. As the oryx, “orix, oricis,” an unclean animal, the water mouse, or an animal that sleeps a lot, namely, the lira, or a certain bird which is in Africa; or “orix, origis,” a clean animal similar to a goat, about which, see Deuteronomy 14:5; according to the Septuagint: the beta, which is a certain plant that fades quickly in the heat of the sun, or a kind of common vegetable: her young children were dashed in pieces (Nah 3:10).

939. Therefore. Here he promises liberation; and concerning this, he sets out two things:

first, their liberation: you that are drunk but not with wine, but with the bitterness of your punishments: he has filled me with bitterness, he has inebriated me with wormwood (Lam 3:15). Who has fought for his people, in their escape from Egypt: for the Lord will fight for you (Exod 14:14).

Second, the punishment of their enemies: and I will put it in the hand of them that have oppressed you, and have said to your soul: bow down, under our power, treating you so basely, as mud that is trod upon: your people, O Lord, they have brought low: and they have afflicted your inheritance (Ps 93[94]:5); behold they whose judgment was not to drink of the cup, shall certainly drink (Jer 49:12).

Chapter 52

52:1 Arise, arise, put on your strength, O Zion, put on the garments of your glory, O Jerusalem, the city of the Holy One: for henceforth the uncircumcised, and unclean shall no more pass through you.

52:2 Shake yourself from the dust, arise, sit up, O Jerusalem: loose the bonds from off your neck, O captive daughter of Zion.

52:3 For thus says the Lord: you were sold gratis, and you shall be redeemed, without money.

52:4 For thus says the Lord God: my people went down into Egypt in the beginning to be a colonist there: and the Assyrian has oppressed them without any cause at all.

52:5 And now what is this to me, says the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, says the Lord, and my name is continually blasphemed all the day long.

52:6 Therefore my people shall know my name in that day: for I myself that spoke, behold I am here.

52:7 How beautiful upon the mountains are the feet of him that brings good tidings, and that preaches peace: of him that shows forth good, that preaches salvation, that says to Zion: your God shall reign!

52:8 The voice of your watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Zion.

52:9 Rejoice, and give praise together, O you deserts of Jerusalem: for the Lord has comforted his people: he has redeemed Jerusalem.

52:10 The Lord has prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God.

52:11 Depart, depart, go out from thence, touch no unclean thing: go out of the midst of her, be clean, you that carry the vessels of the Lord.

52:12 For you shall not go out in a tumult, neither shall you make haste by flight: for the Lord will go before you, and the God of Israel will gather you together.

52:13 Behold my servant shall understand, he shall be exalted, and lifted up, and shall be exceeding high.

52:14 As many have been astonished at you, so shall his visage be inglorious among men, and his form among the sons of men.

52:15 He shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.

940. Arise, arise. Here he excludes the third impediment to their liberation, which could be doubted from their poverty of goods, promising them gratuitous liberation. And this is divided into two parts:

for first, he foretells the liberation of the Jews from the Babylonians;

second, the liberation of the gentiles from their sins: behold my servant shall understand (Isa 52:13).

Concerning the first, he does two things:

first, he foretells the liberation;

second, the order of liberation: the Lord has prepared (Isa 52:10).

Concerning the first, he does three things:

first, he promises gratuitous liberation;

second, he assigns the cause of liberation: for thus says the Lord God (Isa 52:4);

third, he proclaims joy to the liberated: how beautiful (Isa 52:7).

941. Liberation is promised to them in three ways.

First, from the oppression of their enemies as to the goods which they regained: arise, from the weakness through which you were not able to resist your enemies, and therefore, he says: put on your strength, like arms of war, O Zion, on which was the stronghold for the defense of the city; arise, from the misery which you incurred, when your enemies despoiled you, and therefore he says: put on the garments of your glory. The glory of a city is the crowds of its citizens, the beauty of its streets, the riches of its goods: put off, O Jerusalem, the garment of your mourning, and affliction: and put on the beauty, and honor of that everlasting glory which you have from God (Bar 5:1). And as to the enemies which they escaped: for henceforth shall no more pass through you, as ravagers and rulers, the uncircumcised, as to gentile enemies, and unclean, as to traitors from their own people, above: it shall be called the holy way (Isa 35:8); there shall not enter into it any thing defiled (Rev 21:27).

942. Second, he promises liberation from the baseness of her inhabitants, for some of the poor of the land were left behind, as it says in 2 Kings 25:12 and Jeremiah 52:16; shake yourself from the dust, of baseness, arise, resisting your adversaries, and then next, sit, at rest: he raises up the needy from the dust (1 Sam 2:8).

943. Third, he promises liberation from detention by her captors, foretelling the benefit of liberation: loose the bonds, that is, come forth from captivity: I have broken the chains of your necks (Lev 26:13). And he shows the manner of liberation: for thus says the Lord: you were sold gratis, as if to say: those who took you captive furnished no benefits to you; and you shall be redeemed, from captivity to Babylon by Cyrus, above: he shall let go my captives (Isa 45:13); you have sold your people for no price (Ps 43:13[44:12]).

944. For thus says the Lord. Here he assigns two causes of their liberation, namely, the calumny of the people and the blasphemy of God.

And first, he alleges calumny: my people went down into Egypt in the beginning, in their fathers (Gen 46–47); to be a colonist there, and therefore the Egyptians had some right to oppress them from the benefits bestowed on them; and the Assyrian, under which the Chaldeans are also included, has oppressed them without any cause at all, not furnishing them any benefits. If, therefore, the Assyrian drives away their liberation, what is this to me, that is, what hinders me that I should not now free Jerusalem?

945. Second, he pronounces the sentence: for my people is taken away, from their own land; they that rule over them, who have usurped dominion to themselves, namely, the Chaldeans; and, because, my name is continually blasphemed, as though I could not free my people: I will sanctify my great name, which was profaned among the Gentiles (Ezek 36:23). Therefore my people shall know my name in that day, of liberation, for I myself that spoke, promising, I am here, to fulfill my promise: afterwards he was seen upon earth, and conversed with men (Bar 3:38); God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all, in these days, has spoken to us by his Son (Heb 1:1–2) if this is explained mystically of the coming of Christ.

946. How beautiful. Here he proclaims joy to the liberated.

And first, he describes their joy as to the reception of messengers, who, coming from Chaldea, announced it to them: beautiful, for it was beautiful and pleasant to the people to hear them announcing such things; upon the mountains, so that many would hear them; that preaches, publicly, peace, restored by Cyrus, good, of promised assistance, salvation, from captivity; your God shall reign, as though from then on, God alone will reign in you because you will worship him in the restored temple: behold upon the mountains the feet of him that brings good tidings (Nah 1:15).

947. Second, he describes their joy as to the inspection of their watchmen who saw them returning from there, setting out the voice of exultation, the voice, of joy will resound: with one accord lifted up their voice to God (Acts 4:24); and the reason for their joy: for they shall see eye to eye, as if to say, they shall see the captives coming with their own eyes, above: your eyes shall see Jerusalem (Isa 30:20).

Third, as to the arrival of the captives: rejoice, above: the land that was desolate shall be glad, and the wilderness shall rejoice (Isa 35:1).

948. Note on the words, put on the garments (Isa 52:1), that the saints have garments of virtues in which they glory: and these are,

first, for protection, below: the Lord has clothed me with the garments of salvation: and with the robe of justice he has covered me (Isa 61:10);

second, for keeping warm: she shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments (Prov 31:21);

third, for ornament: that you may be clothed in white garments (Rev 3:18).

949. These garments ought to be,

first, white in honesty of work: at all times let your garments be white (Eccl 9:8);

second, clean in rectitude of intention, above: every garment mingled with blood, shall be burnt (Isa 9:5);

third, fragrant through the spreading of reputation: the smell of your garments, as the smell of frankincense (Song 4:11).

950. Also on the words, loose the bonds (Isa 52:2), note that there are bonds from which God loosens:

first, of worldly solicitude: who has sent out the wild ass free, and who has loosed his bonds? (Job 39:5);

second, of carnal love: I have found a woman more bitter than death, and her bonds (Eccl 7:27);

third, of perverse action: he brought them out of darkness, and the shadow of death; and broke their bonds in sunder (Ps 106[107]:14);

fourth, of vicious custom, above: woe to you that draw iniquity to iniquity, and sin as the rope of a cart (Isa 5:18).

951. There are also bonds from which God does not loosen:

first, of love: I drew them with the cords of love (Hos 11:4);

second, of divine law: of old time you have broken my yoke (Jer 2:20);

third, of divine instruction: bow down your shoulder, and bear her, and be not grieved with her bands (Sir 6:26[25]).

952. The Lord has prepared. Here he describes the order of liberation.

And first, he sets out the manifest help of God: his holy arm, namely, his power, which all were able to perceive in this deed: all the ends of the earth have seen the salvation of our God (Ps 97[98]:3).

Second, he enjoins the captives to flee: depart, namely, from Babylonia; touch no unclean thing, do not live among these unclean people: go out from her, my people (Rev 18:4).

Third, he shows the manner of their flight, as to purity: be clean, you priests; as to security: for you shall not go out in a tumult, namely, of war, as you did from Egypt: he brought forth his people (Ps 104[105]:43); as to their leader: for the Lord will go before you, as a leader, and the God of Israel will gather you together, as a shepherd: for I will take you from among the Gentiles, and will gather you together out of all the countries, and will bring you into your own land (Ezek 36:24).

953. Behold my servant shall understand. Here he foretells the liberation of the gentiles from slavery to sin, carried out by the Son of God.

And first, he describes the liberator as to eminence of grace: my servant shall understand, as to the fullness of wisdom; servant, Christ, according to the human nature he assumed: taking the form of a servant (Phil 2:7); a wise servant is acceptable to the king (Prov 14:35); and: he that understands shall possess governments (Prov 1:5). He shall be exalted, as to the operation of his powers: be you exalted, O Lord, in your own strength (Ps 20:14[21:13]); and lifted up, as to his ascension: for your magnificence is elevated above the heavens (Ps 8:2[1]); he that descended is the same also that ascended (Eph 4:10); and shall be exceeding high, sitting at the right hand of the Father, above: the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high (Isa 4:2). And as to the ignominy of his passion: for as many have been astonished at you, by your example, miracles and teachings: and all the multitudes were amazed (Matt 12:23) at his teaching and the miracles which he did, so shall his visage be inglorious, in suffering, and his form, his appearance or beauty: I am a worm, and no man: the reproach of men, and the outcast of the people (Ps 21:7[22:6]).

954. Second, he foretells liberation as to the remission of sins: he shall sprinkle, with the sprinkling of his blood (1 Pet 1:2), and the water of baptism: having our hearts sprinkled from an evil conscience and our bodies washed with clean water (Heb 10:22); as to the veneration of him: kings shall shut their mouth at him, silent, to listen, not presuming to discuss his secrets: the princes ceased to speak (Job 29:9); and as to the knowledge of truth: for they to whom, namely, the gentiles, it was not told of him, by the prophets, have seen, in their hearts, and they that heard not, him preaching in person, below: behold me, to nations that did not know me and that did not call upon my name (Isa 65:1).

Chapter 53

53:1 Who has believed our report? And to whom is the arm of the Lord revealed?

53:2 And he shall rise up as a tender plant before him, and as a root out of a thirsty ground: there is no form in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him:

53:3 Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.

53:4 Truly he has borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.

53:5 But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.

53:6 All we like sheep have gone astray, every one has turned aside into his own way: and the Lord has laid on him the iniquity of us all.

53:7 He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.

53:8 He was taken away from distress, and from judgment: who shall declare his generation? Because he is cut off out of the land of the living: for the wickedness of my people have I struck him.

53:9 And he shall give the ungodly for his burial, and the rich for his death: because he has done no iniquity, neither was there deceit in his mouth.

53:10 And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord shall be directed in his hand.

53:11 Because his soul has labored, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.

53:12 Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he has delivered his soul unto death, and was reputed with the wicked: and he has borne the sins of many, and has prayed for the transgressors.

955. Who has believed. Here he begins to set out the remedies against the aforesaid impediments.

And first, against their sin, he promises the passion of Christ;

second, against their lowering, he promises exaltation: give praise, O you barren (ch. 54);

third, against their poverty, he promises free enjoyment of goods: all you that thirst (ch. 55).

Concerning the first, he does two things.

First, he shows the height of the mystery, for the report of it is not easily believed: who has believed our report, of these things about Christ which we have heard from you: we have heard a rumor (Obad 1:1); O Lord, I have heard your hearing, and was afraid (Hab 3:2); nor is it easily seen: and to whom is the arm of the Lord, that is, the Son of God, the power of God, revealed: and have you an arm like God? (Job 40:4).

956. Second, he describes the order of the deed.

And first, he sets out a similitude as to his exaltation: and he shall rise up, in being born from the womb of his mother, in rising from the dead, in ascending from the earth into heaven, and into the faith of the gentiles; as a tender plant, which increases in height and is multiplied in width, above: and there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root (Isa 11:1). And as to his humanity: and as a root out of a thirsty ground, that is, out of ground without moisture, which seems unbecoming because of its dryness; thus he also arose from his mother without the moisture of man: I am the root and stock of David (Rev 22:16).

957. Second, he sets out the explanation of the similitude: there is no;

and first, as to his humiliation;

second, as to his exaltation: he was taken away from distress (Isa 53:8).

Concerning the first, he does two things:

first, he describes the humility of Christ;

second, his meekness in humiliation: he was offered (Isa 53:7).

Concerning the first, he does three things:

first, he describes the office of his humility;

second, the contempt of him in humiliation: and his look was as it were hidden (Isa 53:3);

third, the fruit of his humiliation: but he was wounded (Isa 53:5).

958. Concerning the first, he does two things.

First, his humility is shown as to the hiding of his majesty: there is no form in him, as to abundance of interior goods; nor comeliness, as to abundance of exterior goods: for form properly concerns beauty as to symmetry of members, but comeliness concerns beauty as to harmony of color and other surrounding things. Indeed, he had form, for you are beautiful in form above the sons of men (Ps 44:3[45:2]); but it lay hidden because of the infirmity he assumed; he had comeliness, for strength and beauty are his clothing (Prov 31:25), but it lay hidden because of the poverty he observed; thus Song of Songs 2:14: let your voice sound in my ears: for your voice is sweet, and your face comely. And therefore, we who were then unbelieving and afterward were converted, in whose person he speaks, have seen him, bodily, and there was no magnificent sightliness, according to what is said that, the form of Priam is worthy of rule.

959. Second, his humility is shown as to the exposing of his infirmity: that we should be desirous of him, expecting with desire that he should come as a great redeemer: behold the desired of all nations shall come (Hag 2:8). Both great in dignity, against which, we saw him despised, inglorious, and the most abject of men, because he suffered the most shameful kind of death: let us condemn him to a most shameful death (Wis 2:20); I am the most foolish of men (Prov 30:20). And great in prosperity, against which, we found him a man of sorrows, as though poor and full of sorrows: O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow (Lam 1:12). Great also in power, against which, we found him acquainted with infirmity, through experience: for although he was crucified through weakness, yet he lives by the power of God (2 Cor 15:4).

960. And his look was as it were hidden. Here he shows the contempt of him in his humiliation.

And first, as to his majesty hidden in the removal of honor: as it were hidden, his majesty hidden under the infirmity of flesh; whereupon we esteemed him not, not devoting to him the honor that was due him, above: verily you are a hidden God (Isa 45:15).

Second, as to his exposed infirmity, he sets out the sign of his infirmity: truly, as true man, he has borne, suffered, our infirmities, infirmities, such as hunger and thirst, and carried our sorrows, of sense, in suffering and sadness; or, our infirmities, our sins, he has taken from us; or in our place, he has suffered punishments: he bore our sins in his body upon the tree (1 Pet 2:24). And he sets out the contempt: and we have thought him as it were a leper, unclean and a sinner, and therefore, struck by God, for his sins, as to the punishments he suffered, and afflicted, as to the ignominies he endured: for your manifold wickedness and your infinite iniquities (Job 22:5); they abhor me (Job 30:10).

961. Note on the words, to whom is the arm of the Lord revealed? (Isa 53:1), that Christ is an arm:

first, for scourging demons: with the arm of your strength you have scattered your enemies (Ps 88:11[89:10]);

second, for supporting the weak, above: he shall take up the lambs with his arm (Isa 40:11);

third, for defending the faithful: with his holy arm he will defend them (Wis 5:17).

962. Also on the words, tender plant (Isa 53:2), that Christ is a rod:

first, for striking: a star shall rise out of Jacob and a rod shall spring up from Israel: and shall strike the chiefs of Moab (Num 24:17);

second, for supporting: your rod and your staff, they have comforted me (Ps 22[23]:4);

third, for setting right: the rod of thine uprightness (Ps 44:7[45:6]).

963. Also on the words, root out of a thirsty ground, that Christ is a root,

first, because he is hidden: to whom has the root of wisdom been revealed? (Sir 1:6);

second, because he supplies nourishment: he shall be as a tree that spreads out its roots towards moisture (Jer 17:8);

third, because he supports the entire tree: you bear not the root (Rom 11:18).

964. But he was wounded. Here he sets out the fruit of his humiliation or of his passion.

And first, he assigns the moving reason: but he was, not as we thought, but wounded, by thorns, nails, and lance, for our iniquities, taking them away, he was bruised, by scourges and blows. Or he was wounded, as to where the previous verse says: he was struck; he was bruised, as to where it says: afflicted: the breath of our mouth, Christ the Lord, is taken in our sins (Lam 4:20).

965. Second, he shows the consequent usefulness in the reconciliation of peace: the chastisement of our peace, that is, he endured the chastisement of correction for us, and through this peace we have access to God: for if, when we were enemies, we were reconciled to God by the death of his Son (Rom 5:10); and in the restoration of broken health: by his bruises, which he had from the scourges, we are healed: by whose stripes you were healed (1 Pet 2:24); who forgives all your iniquities: who heals all your diseases (Ps 102[103]:3).

966. Third, he shows the imminent necessity on our part, for all are sick, and thus all need a physician, and no one else can offer a sufficient remedy: for there is no distinction of Jew and Greek, for all have sinned and do need (Rom 3:22–23) penance; all we like sheep have gone astray: for you were as sheep without a shepherd (1 Pet 2:25).

967. He was offered. Here he shows his meekness in suffering.

And first, he sets out the meekness itself,

and first, as to his voluntary offering of himself: he was offered, to God the Father as a victim for us, because it was his own will: I will freely sacrifice to you (Ps 53:8[54:6]);

second, as to his patient suffering: and he opened not his mouth, as if contradicting and contending; also before Herod he responded nothing (Luke 23:9): from the mouth of the Most High (Lam 3:38).

Second, he sets out a similitude: as a sheep to the slaughter, because he was slaughtered without resistance, and as a lamb, because he suffered injury without contradiction: I was as a meek lamb, that is carried to be a victim (Jer 11:19).

968. Note on the words, the most abject of men (Isa 53:3), that Christ was the most abject:

first, because of the bitterness of his sorrow: O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow (Lam 1:12);

second, because of the shamefulness of his death: let us condemn him to a most shameful death (Wis 2:20);

third, because of the greatness of the charge imposed upon him: I am the most foolish of men, and the wisdom of men is not with me (Prov 30:2).

969. Note also on the words, a man of sorrows (Isa 53:3), that Christ was full of sorrows:

first, because of the necessity of disease, above: from the sole of the foot unto the top of the head, there is no soundness therein (Isa 1:6);

second, because of his pouring out of graces: and of his fullness we all have received: and grace for grace (John 1:16);

third, because of our obligation: for to this end Christ died (2 Cor 5).

970. He was taken away from distress. The humility of his passion having been set out, here he begins to set out the glory of his exaltation, which is the reward of his passion, as it says in Philippians 2:9: for which cause, God also has exalted him.

And first, as to his escape from dangers;

second, as to vengeance against his enemies: and he shall give the ungodly (Isa 53:9);

third, as to the justification of men: if he shall lay down (Isa 53:10);

fourth, as to his victory over the rebellious: therefore will I distribute to him (Isa 53:12).

971. Concerning the first, he does two things.

First, he sets out the reward: he was taken away, in the resurrection, from the distress, of his passion, and from the unjust judgment, by which he was judged by others: the just is delivered out of distress (Prov 11:8).

Second, he sets out his merit, setting out the worthiness of the sufferer, so that the merit of the passion is measured from the condition of the person: his generation, his eternal generation which was from a father without a mother, or his generation in time, which was from a mother without a father, who shall declare, as if to say: no one by natural reason, though somewhat by divine inspiration: who saw him, and shall declare him? (Sir 43:35). And he sets out the suffering inflicted on him: because he is cut off, through death by the Jews, out of the land of the living, out of this life: come, let us put wood on his bread, and cut him off from the land of the living (Jer 11:19). And he sets out the acceptance of this suffering on the part of God the Father: for the wickedness of my people have I struck him, that is, allowed him to be struck: Christ also died once for our sins (1 Pet 3:18).

972. And he shall give the ungodly. Here he sets out the second, namely, his vindication against his persecutors.

And first, he sets out their reward: and he shall give the ungodly, the Jews into the hands of the Romans, for his burial, because they had him guarded in the tomb: the wicked is delivered up for the just (Prov 21:18).

Second, he sets out his merit as to the innocence of his life: because he has done no iniquity, as to sins of deed, neither was there deceit in his mouth, as to sins of word: who did no sin, neither was guile found in his mouth (1 Pet 2:22). And as to the obedience of his death: and the Lord, the Father, was pleased, and he was obedient to the Father unto death: becoming obedient unto death (Phil 2:8); the weakness of God is stronger than men (1 Cor 1:25).

973. If he shall lay down. Here he sets out the third, namely that, through him, the justification of men was completed.

And first, he sets out the reward for the sorrow of his death: if he shall lay down his life, of his own will: I lay down my life (John 10:17), he shall see a long-lived seed, until the end of the world, sons for him reborn out of the power of his death: unless the grain of wheat falling into the ground die, itself remains alone. But if it die it brings forth much fruit (John 12:24–25); and the will of the Lord shall be directed, fulfilled, in his hand, in his work: this is the will of God, your sanctification (1 Thess 4:3). And the reward for the labor of his teaching: because his soul has labored, in preaching and discoursing, he shall see, the gentiles converted to him, and be filled, as though having what he intended: I have meat to eat which you know not (John 4:32).

974. Second, he sets out his merit as to the exercise of preaching: by his knowledge, that is, his teaching: justified freely by faith (Rom 5:1); Lord, to whom shall we go? You have the words of eternal life (John 6:69); and as to the torment of death: he shall bear their iniquities, that is, the punishments for their iniquities, above: I have made you, and I will bear (Isa 46:4).

975. Therefore will I distribute. Here he sets out the fourth, namely his victory over his enemies.

And first, he sets out the subjection of the enemies: therefore will I distribute to him, as if to say: I will give him his part, very many, who will believe in him; and the spoils of the strong, that is, those held captive by demons, he shall divide, among his disciples, setting different disciples over different nations: he shall carry off the treasure of every desirable vessel (Hos 13:15); the king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils (Ps 67:13[68:12]).

Second, he sets out the reason for their subjection as to his death: because he has delivered his soul unto death; and as to the kind of death he endured: and was reputed with the wicked: and there were crucified with him two malefactors (Luke 23:32); I am counted among them that go down to the pit (Ps 87:5[88:4]).

Third, the salvation of those made subject to him: for he does not subject them to himself like a tyrant to abuse them, but to save them: and he has borne, taken away, the sins of many, efficaciously, although sufficiently of all, and has prayed for the transgressors: Father, forgive them, for they know not what they do (Luke 23:34).

Chapter 54

54:1 Give praise, O you barren, that bear not: sing forth praise, and whinny, you that didst not travail with child: for many are the children of the desolate, more than of her that has a husband, says the Lord.

54:2 Enlarge the place of your tent, and stretch out the skins of your tabernacles, spare not: lengthen your cords, and strengthen your nails.

54:3 For you shall pass on to the right hand, and to the left: and your seed shall inherit the Gentiles, and shall inhabit the desolate cities.

54:4 Fear not, for you shall not be confounded, nor blush: for you shall not be put to shame, because you shall forget the shame of your youth, and shall remember no more the reproach of your widowhood.

54:5 For he that made you shall rule over you, the Lord of hosts is his name: and your Redeemer, the Holy One of Israel, shall be called the God of all the earth.

54:6 For the Lord has called you as a woman forsaken and mourning in spirit, and as a wife cast off from her youth, said the Lord your God.

54:7 For a small moment have I forsaken you, but with great mercies will I gather you.

54:8 In a moment of indignation have I hid my face a little while from you, but with everlasting kindness have I had mercy on you, said the Lord your Redeemer.

54:9 This thing is to me as in the days of Noah, to whom I swore, that I would no more bring in the waters of Noah upon the earth: so have I sworn not to be angry with you, and not to rebuke you.

54:10 For the mountains shall be moved, and the hills shall tremble; but my mercy shall not depart from you, and the covenant of my peace shall not be moved: said the Lord that has mercy on you.

54:11 O poor little one, tossed with tempest, without all comfort, behold I will lay your stones in order, and will lay your foundations with sapphires,

54:12 and I will make your bulwarks of jasper: and your gates of graven stones, and all your borders of desirable stones.

54:13 All your children shall be taught of the Lord: and great shall be the peace of your children.

54:14 And you shall be founded in justice: depart far from calumny, for you shall not fear; and from terror, for it shall not come near you.

54:15 Behold, an inhabitant shall come, who was not with me, he that was a stranger to you before, shall be joined to you.

54:16 Behold, I have created the smith that blows the coals in the fire, and brings forth an instrument for his work, and I have created the killer to destroy.

54:17a No vessel that is formed against you shall prosper: and every tongue that resists you in judgment, you shall condemn.

976. Give praise, O you barren. Here against the dejection of their affairs, he promises the remedy of exaltation.

And first, he promises multitude as a remedy against their fewness in number;

second, restoration of honor against their confusion: fear not (Isa 54:4);

third, prosperity against their former adversity: O poor little one (Isa 54:11).

977. Concerning the first, he does three things.

First, he foretells a multitude of children, declaring the praise of thanksgiving: O you barren, Jerusalem, that bear not, because you are forsaken and desolate, give praise, to God for the benefits granted to you; the joy of those who give praise: sing forth praise, for a song is an exultation of the mind burst forth into voice; and the greatness of their joy: whinny, in the manner of a horse, from greatness of joy, not being able to form speech to express it: rejoice in joy, Jacob, and neigh before the head of the Gentiles (Jer 31:7); to our God be joyful and comely praise (Ps 146[147]:1). And he promises a multitude of children: for many are the children of the desolate, more than of her that has a husband; as if to say, though you may be desolate, your children shall be multiplied more than the children of cities which have men to beget them: so that the barren has borne many: and she that had many children is weakened (1 Sam 2:5).

978. Second, he exhorts them to enlarge their place under the metaphor of a tent: enlarge the place, as to the ground over which the tent is extended; and stretch out the skins, with which it is covered; lengthen your cords, with which the stakes are tied; and strengthen your nails, with which the boards are joined, or the stakes themselves. And we read that these things were in the tabernacle of the covenant (Exod 26 and 36). Because of this great multitude of men it is necessary to seek a dwelling larger than the promised land, above: the children of your barrenness shall still say in your ears: the place is too strait for me, make me room to dwell in (Isa 49:20).

979. Third, he foretells their fulfillment of the exhortation: for you shall pass on to the right hand, and to the left, as if to say: you shall increase in every direction. This was fulfilled in the time of the Maccabees, when certain cities of the region of Samaria and other regions were added to the kingdom of the Jews: may your seed possess the gates of their enemies (Gen 24:60).

980. Fear not. Here he promises the restoration of their former honor as a remedy against the confusion which they had sustained earlier;

second, he sets out the firmness of the promise: this thing is to me as in the days of Noah (Isa 54:9).

Concerning the first, he does two things.

First, he promises forgetfulness of their former confusion: you shall not be confounded, inwardly, nor blush, outwardly; you shall not be put to shame, from consideration of your disgrace; you shall forget, because the abundance of your glory, the shame of your youth, when you sinned in the desert, and shall remember no more the reproach of your widowhood, when you were separated from God in the captivity of Babylon, above: you shall not be confounded, and you shall not be ashamed (Isa 45:17); in that day you shall not be ashamed for all your doings (Zeph 3:11).

981. Second, he promises the restoration of their former honor.

And first, he sets out restoration as to dominion: for he that made you shall rule over you, above: O Lord, other lords besides you have had dominion over us (Isa 26:13); and as to marriage: for the Lord has called you as a woman forsaken: if a man put away his wife, and she go from him, and marry another man, shall he return to her any more? (Jer 3:1).

Second, he promises increase of honor as to the great number of honors: said your God, for a small moment, you have suffered in respect of the things which, taking pity, I will grant you: for that which is at present, is momentary (2 Cor 4:17). And as to their duration, in a moment, as if to say: for a short time you have felt my wrath in respect to the time in which I will have mercy on you, above: hide yourself a little for a moment (Isa 26:20). All these things which have been said are mystically explained of the calling of the gentiles, for heathendom was at first barren, but afterwards gathered many children, according to the Gloss.

982. This thing is to me as in the days of Noah. Here he shows the firmness of the promise.

And first, from a similitude with an earlier promise: to whom I swore, firmly established, if only you remain in my commandments: I will establish my covenant with you, and with your seed after you (Gen 9:9); the covenants of the world were made with him, that all flesh should no more be destroyed with the flood (Sir 44:19[18]).

Second, from the operation of stable creatures: for the mountains shall be moved, as if to say: it is easier for mountains and hills to be changed than for my words to be made void. Or, by mountains and hills, the powerful of the earth are signified: we will not fear, when the earth shall be troubled (Ps 45:3[46:2]).

983. Note on the words, give praise, O you barren (Isa 54:1), that there is

first, the barrenness of perverse action: for the congregation of the hypocrite is barren (Job 15:34);

second, of holy contemplation: Rachel was barren (Gen 29:31);

third, of temporal tribulation, above: the children of your barrenness shall still say in your ears (Isa 49:20).

984. Note also on the words: enlarge the place of your tent (Isa 54:2), that the heart is to be enlarged

first, because of the greatness of its guest: do not I fill heaven and earth, says the Lord? (Jer 23:24);

second, because of the multitude of his gifts, below: then shall you see, and abound, and your heart shall be enlarged (Isa 60:5);

third, because of the completion of the way: I have run the way of your commandments, when you didst enlarge my heart (Ps 118[119]:32).

985. Note also on the words, with great mercies (Isa 54:7), that the mercies to come are great:

first, because they are interior: for I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Rom 8:18);

second, because they are eternal: for the things which are seen are temporal: but the things which are not seen, are eternal (2 Cor 4:18);

third, because they are perfect: for behold from henceforth all generations shall call me blessed (Luke 1:48);

fourth, because they are extended to many: a certain man made a great supper and invited many (Luke 14:16);

fifth, because they are complete: God shall wipe away all tears from the eyes of the saints (Rev 21:4).

986. O poor little one. Here he promises prosperity as a remedy against adversity.

And first, he recalls their former adversity: O poor little one, Jerusalem despoiled of goods; tossed with tempest, of adversity, above: to a nation rent and torn in pieces (Isa 18:2). I will send you.

Second, he promises future prosperity.

First, as to abundance of goods, setting out a metaphor: behold I will lay, as though in a pavement, your stones, precious stones, signifying men eminent in the virtues, in order, with each one in its order: the gates of Jerusalem shall be built of sapphire, and of emerald, and all the walls thereof round about of precious stones (Tob 13:21).

And he explains the metaphor as to the teaching of divine knowledge, all your children shall be taught of the Lord: I will give my law in their bowels, and I will write it in their heart (Jer 31:33); as to abundance of peace, and great shall be the peace of your children: much peace have they that love your law (Ps 118[119]:165). And as to justice of works, and you shall be founded in justice, above: Zion shall be redeemed in judgment, and they shall bring her back in justice (Isa 1:27).

987. Second, as to freedom from evils,

first, promising deliverance from dangers: depart, that is, you shall depart, for you shall not suffer calumny: he shall humble the calumniators (Ps 71[72]:4);

second, the adherence of strangers: behold, an inhabitant shall come, for many from the gentiles adhered to them when they came out of captivity, below: let not the son of the stranger, that adheres to the Lord, speak, saying: the Lord will divide and separate me from his people (Isa 56:3);

third, he promises the destruction of their enemies: behold, I.

And first, he shows the power of the one who promises, setting out a similitude: I have created the smith, the persecutor, who blows in the fire of tribulation, instruments, adversaries, according to his own will: his breath kindles coals (Job 41:12[21]); and he explains this: I have created the killer to destroy: the Lord kills and makes alive (1 Sam 2:6).

Second, he sets out the promise: no vessel that is formed against you shall prosper, that is, he will scatter everything formed, as to those attacking with deeds, and every tongue, as to those attacking with words, above: they shall be as nothing (Isa 41:11).

Chapter 55

54:17b This is the inheritance of the servants of the Lord, and their justice with me, says the Lord.

55:1 All you that thirst, come to the waters: and you that have no money make haste, buy, and eat: come, buy wine and milk without money, and without any price.

55:2 Why do you spend money for that which is not bread, and your labor for that which doth not satisfy you? Hearken diligently to me, and eat that which is good, and your soul shall be delighted in fatness.

55:3 Incline your ear and come to me: hear and your soul shall live, and I will make an everlasting covenant with you, the faithful mercies of David.

55:4 Behold I have given him for a witness to the people, for a leader and a master to the Gentiles.

55:5 Behold you shall call nations, which you knew not: and the nations that knew not you shall run to you, because of the Lord your God, and for the Holy One of Israel, for he has glorified you.

55:6 Seek the Lord, while he may be found: call upon him, while he is near.

55:7 Let the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is bountiful to forgive.

55:8 For my thoughts are not your thoughts: nor your ways my ways, says the Lord.

55:9 For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts.

55:10 And as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater:

55:11 so shall my word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it.

55:12 For you shall go out with joy, and be led forth with peace: the mountains and the hills shall sing praise before you, and all the trees of the country shall clap their hands.

55:13 Instead of the shrub, shall come up the fir tree, and instead of the nettle, shall come up the myrtle tree: and the Lord shall be named for an everlasting sign, that shall not be taken away.

988. This is the inheritance. Here he adds the third remedy, promising abundance of goods against their former scarcity. And it is divided into two parts:

in the first, he sets out the promise;

in the second, he shows the firmness of the promise: and as the rain and the snow come down (Isa 55:10).

Concerning the first, he does three things.

First, he shows the condition of those to whom it is promised: this is the inheritance, that is, these things which follow are owed to the servants of the Lord, who are sons to him, as by right of inheritance; and their justice, as a just reward: my inheritance (Ps 15[16]:6).

989. Second, he sets out the promise, promising future abundance in necessities: all you that thirst, that is, you among the Jews, who were thirsty because of your poverty, buy, without price, eat, bread and other necessities: if any man thirst, let him come to me and drink . . . and out of his belly shall flow rivers of living water (John 7:37–38); and in delights: come, buy, as if to say, take as if you were buying, or without money, that is, less than a just price, wine and milk: I have drunk my wine with my milk (Song 5:1). And he recalls their former poverty, why do you spend money for that which is not bread? As if to say: why thus far have you been spending money and from it have not been able to eat bread? You have sowed much, and brought in little (Hag 1:6). These things, however, are explained mystically of the water of divine wisdom, which is given freely to the thirsty, according to the Gloss.

990. Third, he enjoins preparation to obtain this promise: hearken diligently to me;

and first, he rouses their attention;

second, he sets out the exhortation: seek the Lord (Isa 55:6).

He rouses their attention by a threefold promise.

First, he promises to those who listen abundant enjoyment of goods: eat, that is, I will restore you with various goods, if you will hear me; in fatness, as to abundance, above: if you be willing, and will hearken to me, you shall eat the good things of the land (Isa 1:19); and I will fill the soul of the priests with fatness (Jer 31:14).

Second, he promises escape from death: incline your ear: my soul shall live (Ps 118[119]:175); and also: your justifications I will never forget: for by them you have given me life (Ps 118[119]:93).

Third, he promises power.

And first, he sets out a similitude: and I will make an everlasting covenant, the faithful mercies of David, that is, as I made true promises to David that his seed would remain forever, so I will also do with you.

Second, he explains this similitude, showing what he did for David: behold I have given him for a witness to the people: a people which I knew not, has served me: at the hearing of the ear they have obeyed me (Ps 17:45[18:44]). And what may be done for them: behold you shall call nations, to fulfill your command, not by your own power, but because of the Lord, above: and they shall adore for the sake of the Lord your God, who has chosen you (Isa 49:7).

991. Seek the Lord. Here he enjoins upon them preparation to obtain the promise.

And first, he gives the divine counsel of seeking: seek the Lord, while he may be found, before adversity or death comes: seek the lord (Ps 104[105]:4); they shall rise in the morning, and shall not find me (Prov 1:28).

Second, he teaches the manner of seeking: let the wicked, sinning against God, forsake his way, and the unjust man, sinning against his neighbor, above: take away the evil of your devices from my eyes (Isa 1:16).

Third, he sets out the fruit of returning, namely, mercy: and let him return to the Lord, and he will have mercy on him; for he is bountiful, that is, of manifold mercy, to forgive: turn to the Lord your God: for he is gracious and merciful (Joel 2:13–14).

Fourth, he excludes the obstacle to mercy: for my thoughts are not your thoughts, as if to say: you are wicked, I am loving; you think of vengeance, I think of mercy: is it my ways that are not right, and are not rather your ways perverse? (Ezek 18:25).

992. And as the rain and the snow. Here he shows the firmness of the promise:

And first, he sets out the efficacy of the divine word: it shall not return to me void, that is, without fruit: an obscure speech shall not go for naught (Wis 1:11); he will come to us as the early and the latter rain to the earth (Hos 6:3).

Second, he sets out restraint as to their joyful release from Babylon, for you shall go out with joy: he brought forth his people with joy, and his chosen with gladness (Ps 104[105]:43); as to the congratulations of others: the mountains and the hills, the powerful and the common people, praising God in you; or this is hyperbole: your land congratulating your return. As to the multiplied restoration of goods: instead of the shrub, shall come up the fir tree, that is, your former goods are few in comparison to what you will have: the glory of this last house shall be more than of the first (Hag 2:10[9]), above: I will plant in the wilderness the cedar (Isa 41:19). The shrub (saliuncula) from saliendo (“jumping”), which is called “hare thistle.”

Third, he sets out the glory of God following from this: and the Lord shall be named, everywhere and forever glorious for your liberation, for an everlasting sign, to which they will flee as a sign of salvation, above: behold I will lift up my sign to the people (Isa 49:22).

993. Note on the words, all you that thirst, come to the waters (Isa 55:1), that divine doctrine is first called water:

and this is first because it heals the sick: she shall give him the water of wisdom to drink (Sir 15:3);

second, because it cleanses the filthy: I will pour upon you clean water, and you shall be cleansed from all your filthiness (Ezek 36:25);

third, because it satisfies the thirsty: if anyone shall drink of the water that I will give, he shall not thirst for ever (John 4:13).

994. Second, it is called wine:

and this is first because it stings in argument, above: your wine is mingled with water (Isa 1:22);

second, because it inflames in exhortation: the word of the Lord inflamed him (Ps 104[105]:19);

third, because it inebriates in consolation, below: that you may be inebriated with the breasts of her consolations (Isa 66:11).

995. Third, it is called milk:

and this is first because of its beauty: Nephthali, a hart let loose, and giving words of beauty (Gen 49:21);

second, because of its sweetness: let your voice sound in my ears: for your voice is sweet (Song 2:14);

third, because of the ease with which it is taken: as newborn babes, desire milk (1 Pet 2:2).

Chapter 56

56:1 Thus says the Lord: keep judgment, and do justice: for my salvation is near to come, and my justice to be revealed.

56:2 Blessed is the man that doth this, and the son of man that shall lay hold on this: that keeps the sabbath from profaning it, that keeps his hands from doing any evil.

56:3 And let not the son of the stranger, that adheres to the Lord, speak, saying: the Lord will divide and separate me from his people. And let not the eunuch say: behold I am a dry tree.

56:4 For thus says the Lord to the eunuchs: they that shall keep my sabbaths, and shall choose the things that please me, and shall hold fast my covenant:

56:5 I will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name which shall never perish.

56:6 And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keeps the sabbath from profaning it, and that holds fast my covenant:

56:7 I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.

56:8 The Lord God, who gathers the scattered of Israel, says: I will still gather unto him his congregation.

56:9 All you beasts of the field come to devour, all you beasts of the forest.

56:10 His watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams.

56:11 And most impudent dogs, they never had enough: the shepherds themselves knew no understanding: all have turned aside into their own way, every one after his own gain, from the first even to the last.

56:12 Come, let us take wine, and be filled with drunkenness: and it shall be as to day, so also to morrow, and much more.

996. Thus says the Lord. Here, after he had promised liberation from evils, he begins to promise salvation in the conferring of goods. And this is divided into three parts:

in the first part, the preparation of salvation is set out;

in the second, the promise of salvation: arise, be enlightened (ch. 60);

in the third, the great separation in the conferring of salvation: who is this? (ch. 63).

The first of these is divided into two:

in the first, the preparation on the part of the recipient of salvation is set out;

in the second, on the part of the savior himself: behold the hand of the Lord is not shortened (ch. 59).

The first of these is divided into two:

in the first, he gives beneficial counsel of preparation;

in the second, he excludes vain remedy: cry, cease not (ch. 58).

The first of these is divided into two:

in the first, he sets out the diversity of the recipients of this counsel, as to constitution of rewards;

in the second, their diversity as to escape from dangers: the just perishes (ch. 57).

The first of these is divided into three:

in the first, he sets out the counsel;

in the second, the fruit of the counsel in the recipients: blessed is the man that doth this (Isa 56:2);

in the third, the lack of salvation in those who hold it in contempt: all you beasts (Isa 56:9).

997. Concerning the first, he does two things.

First, he considers the due preparation: keep judgment, you superiors, to whom it belongs to judge; do justice, you subjects, that is, do every virtue, in as far as it is conformed to others by the precepts of the law: I will show you, O man, what is good, and what the Lord requires of you: Verily to do judgment, and to love mercy, and to walk solicitous with your God (Mic 6:8).

Second, he promises the nearness of salvation: for my salvation is near, for you shall be saved by me after your captivity, and my justice, as to your enemies, from whom I will vindicate you, above: I have brought my justice near, it shall not be afar off (Isa 46:12).

998. Blessed is the man. Here he sets out the fruit of this counsel in those who receive it.

And first, he sets out its utility, setting out the fruit of fulfilling it: blessed is the man that doth this, fulfilling it by his works, and the son of man that shall lay hold on this, undertaking it strenuously: blessed is the man that fears the Lord (Ps 111[112]:1); and the manner of fulfilling it, as to ceremonial precepts: that keeps the sabbath. For the observance of the sabbath belonged to the moral law as to the requirement that rest be placed in God and sometimes freed for divine affairs by abstaining from other things; but it belonged to the ceremonial law as to the determination of the time.

Now, for them, the seventh day was determined because of the work of creation, which had as yet been surpassed by nothing worthier; for us, the first day, or the eighth, is determined because of the mystery of the resurrection, in which created nature was restored to something better: remember that you keep holy the sabbath day (Exod 20:8); take heed to your souls, and carry no burdens on the sabbath day (Jer 17:21). And as to moral precepts, that keeps his hands from doing any evil: I will wash my hands among the innocent (Ps 25[26]:6).

999. Second, he sets out the universality of this utility: and let not the son of the stranger.

And first, he excludes the desperation of some who seemed unworthy, either because of defect of race, because they were not of the race of Israel: that adheres to the Lord, keeping his precepts; saying: the Lord will divide and separate me from his people, not making me a sharer in the salvation promised to them: for there is no distinction of the Jew and the Greek: for the same is Lord over all (Rom 10:12). Or because of lack of generative power: and let not the eunuch say: behold I am a dry tree, unable to beget, like a dry tree is unable to sprout: the just shall spring up as a green leaf (Prov 11:28).

1000. Second, he sets out the promise: for thus says the Lord.

And first, in those things pertaining especially to eunuchs: they that shall keep my sabbaths, as to religious worship, and shall choose the things that please me, as to obedience of the law, and shall hold fast my covenant, as to observance of the promise to abstain from evils. Within my walls, a place, that is, a dwelling within the walls of my city; and a name better, because they will be called my servants and holy ones, and sons, that is, as if they had begotten many sons: the eunuch, that has not wrought iniquity (Wis 3:14). And as to foreigners: and the children of the stranger, that is, I will give them the privileges in which the Jews glory, to worship him, as to special worship, and to love his name, like children, to be his servants, and to glory in his dominion, above: they shall worship the Lord (Isa 19:21). And these things were indeed fulfilled in the return of the people from captivity, but more fully in the conversion of the gentiles to the faith of Christ, as to the Gloss explains.

1001. Second, as to everyone generally: every one that keeps the sabbath from profaning it. And concerning this, he does two things.

First, he sets out the promise, in which he promises restoration of the holy place: I will bring them into my holy mount, namely, as above: come and let us go up to the mountain of the Lord (Isa 2:3); and as to the acceptance of sacrifices: their holocausts, and their victims shall please me: the sacrifice of Judah and of Jerusalem shall please the Lord (Mal 3:4).

Second, he sets out the order of fulfillment, and first, as to the worship of the temple: for my house: the temple which is honored throughout the whole world (2 Macc 3:12); my house shall be called the house of prayer (Matt 21:13; cf. John 2:16); second, as to the gathering of the people: the Lord God, who gathers, to him, Israel, the peoples who adhere to him: the Lord builds up Jerusalem: he will gather together the dispersed of Israel (Ps 146[147]:2).

1002. Note on the words, I will give to them . . . a name better, that the saints have a name

first, from predestination, above: the Lord has called me from the womb, from the bowels of my mother he has been mindful of my name (Isa 49:1);

second, from divine obtaining, behold what manner of charity the Father has bestowed upon us, that we should be called and should be the sons of God (1 John 3:1);

third, from the infusion of grace: you have a name and hold fast my name (Rev 2:13);

fourth, from the renewal of their minds: I will give him a white counter: and in the counter, a new name written (Rev 2:17).

1003. Note also that the name of God is to be loved (see 56:6),

first, because it is great to be feared: my name is great among the Gentiles, says the Lord (Mal 1:11);

second, because it is holy to be venerated: he that is mighty has done great things to me: and holy is his name (Luke 1:49);

third, because it is sweet to be meditated upon, above: your name, and your remembrance are the desire of the soul (Isa 26:8);

fourth, because it is abundant to show mercy: your name is as oil poured out (Song 1:2);

fifth, because it is effective to be called upon: whatsoever you shall ask of the Father in my name, he will give it you (John 15:16);

sixth, because it is powerful to save: for there is no other name under heaven, whereby we must be saved (Acts 4:12);

seventh, because it is hidden for knowing: what is his name? (Prov 30:4).

1004. All you beasts of the field. Here he threatens lack of salvation to those who hold his counsel in contempt.

And first, he designates the punishment of killing: all you beasts of the field come to devour, their corpses: say to every fowl (Ezek 39:17).

Second, he sets out the fault.

And first, that of the superiors as to their lack in governing and in foreseeing dangers: his watchmen, for superiors are set over the people to guard them against dangers like a watchman guards against enemies; they are ignorant, unable to foresee dangers: let them alone: they are blind, and leaders of the blind (Matt 15:14); in the correction of vices: all dumb dogs not able to bark, against vices: but I, as a deaf man, heard not: and as a dumb man not opening his mouth (Ps 37:14[38:13]); in admonishing them of what is to be done: seeing vain things, promising them prosperity when adversity nears, and thus encouraging them in their sins: her prophets have daubed them (Ezek 22:28). In plundering their goods: and most impudent dogs, plundering their subjects of their goods as if without any bridle of shame, and they are never satisfied: they shall suffer hunger like dogs (Ps 58:7[59:6]); and as to lack in perfection of knowledge: the shepherds themselves knew no understanding, of the law and the prophets: he that understands shall possess governments (Prov 1:5); they have not known nor understood: they walk on in darkness (Ps 81[82]:5).

1005. Second, the fault of the subjects, or of all of them together.

And first, as to their own will, which pertains to pride: all have turned aside into their own way: every one of you walks after the perverseness of his evil heart (Jer 16:12);

second, as to their desire, which pertains to avarice: every one after his own gain: from the least of them even to the greatest, all are given to covetousness (Jer 6:13);

third, as to pleasure, which pertains to concupiscence of the flesh: come, let us take wine, and it shall be, that is, if today we rejoice in such things, to morrow, much more, above: behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine (Isa 22:13).

Chapter 57

57:1 The just perishes, and no man lays it to heart, and men of mercy are taken away, because there is none that understands; for the just man is taken away from before the face of evil.

57:2 Let peace come, let him rest in his bed that has walked in his uprightness.

57:3 But draw near hither, you sons of the sorceress, the seed of the adulterer, and of the harlot.

57:4 Upon whom have you jested? Upon whom have you opened your mouth wide, and put out your tongue? Are not you wicked children, a false seed,

57:5 Who seek your comfort in idols under every green tree, sacrificing children in the torrents, under the high rocks?

57:6 In the parts of the torrent is your portion, this is your lot: and you have poured out libations to them, you have offered sacrifice. Shall I not be angry at these things?

57:7 Upon a high and lofty mountain you have laid your bed, and have gone up thither to offer victims.

57:8 And behind the door, and behind the post you have set up your remembrance: for you have discovered yourself near me, and have received an adulterer: you have enlarged your bed, and made a covenant with them: you have loved their bed with open hand.

57:9 And you have adorned yourself for the king with ointment, and have multiplied your perfumes. You have sent your messengers far off, and were debased even to hell.

57:10 You have been wearied in the multitude of your ways: yet you said not: I will rest: you have found life of your hand, therefore you have not asked.

57:11 For whom have you been solicitous and afraid, that you have lied, and have not been mindful of me, nor thought on me in your heart? For I am silent, and as one that sees not, and you have forgotten me.

57:12 I will declare your justice, and your works shall not profit you.

57:13 When you shall cry, let your companies deliver you, but the wind shall carry them all off, a breeze shall take them away, but he that puts his trust in me, shall inherit the land, and shall possess my holy mount.

57:14 And I will say: make a way: give free passage, turn out of the path, take away the stumbling blocks out of the way of my people.

57:15 For thus says the High and the Eminent that inhabits eternity: and his name is Holy, who dwells in the high and holy place, and with a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.

57:16 For I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and breathings I will make.

57:17 For the iniquity of his covetousness I was angry, and I struck him: I hid my face from you, and was angry: and he went away wandering in his own heart.

57:18 I saw his ways, and I healed him, and brought him back, and restored comforts to him, and to them that mourn for him.

57:19 I created the fruit of the lips, peace, peace to him that is far off, and to him that is near, said the Lord, and I healed him.

57:20 But the wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire.

57:21 There is no peace to the wicked, says the Lord God.

1006. The just perishes. Here he shows the difference between those who obey divine counsels and those who do not obey, as to deliverance from dangers.

And first, he assigns the difference,

second, he sets out the confirmation of each part: but he that puts his trust in me (Isa 57:13).

Concerning the first, he does two things:

first, he promises rest from dangers to the just;

second, he takes away from the impious hope of deliverance: but draw near hither (Isa 57:3).

1007. Concerning the first, he does two things.

First, he sets out the tribulation of the just, because they are killed without any reckoning: men of mercy are taken away, from the present life and from their land they are taken captive as if they were not just, from before the face of evil, that is, from the presence of the wicked: why look you upon the scorners, and hold your peace when the wicked devours the man that is more just than himself? (Hab 1:13); or, from before the face of evil, that is, lest they be changed to evil: he was taken away, lest wickedness should alter his understanding (Wis 4:11).

Second, he promises them rest: let peace come, let him rest in his bed, that is, he will be secure in his own home, or in the repose of his own heart: you shall know that your tabernacle is in peace (Job 5:24).

1008. But draw near hither. Here he takes away from the unjust hope of deliverance.

And first, he alleges their sin;

second, he takes away their confidence of deliverance: I will declare your justice (Isa 57:12).

Concerning the first, he does two things:

first, he alleges the perversity of their sin,

second, their obstinacy in sin: you have labored in the multitude of your ways (Isa 57:10).

Concerning the first, he does two things.

First, he accuses them of blasphemy, setting out the custom of sin, inasmuch as they imitate their fathers in this: you sons of the sorceress, who tended to auguries against my commandment, the seed of the adulterer, inasmuch as they abandoned me and adhered to idols: judge your mother, judge her (Hos 2:2). He also sets out the species of sin: upon whom have you jested? As if to say: upon God, blaspheming him, above: whom have you reproached? (Isa 37:23).

1009. Second, he accuses them of idolatry.

And first, he sets out the custom: are not you wicked children, above: woe to the sinful nation, a wicked people, ungracious children (Isa 1:4);

second, he sets out the species of sin: who seek your comfort in idols.

And he adds to the weight of their sin of idolatry from three things:

first, from the variety of places;

second, from the violation of the divine covenant: you have discovered yourself near me (Isa 57:8);

third, from their eagerness for sinning: you have loved their bed (Isa 57:8).

Now the variety of places in which they sacrificed is shown in three ways:

first, as to pleasant places;

second, as to lofty places: upon a high and lofty mountain (Isa 57:7);

third, as to familiar places: and behind the door (Isa 57:8).

1010. Concerning the first, he does four things.

First, he describes the pleasantness of the places, either from the shade of trees, who seek your comfort in idols under every green tree: for on every high hill, and under every green tree you didst prostitute yourself (Jer 2:20); or from the abundance of waters: sacrificing children in the torrents, that is, sacrificing your own children: you have taken your sons, and your daughters, whom you have borne to me: and have sacrificed the same to them to be devoured (Ezek 16:20); they shed innocent blood (Ps 105[106]:38).

Second, their love of sin: in the parts of the torrent is your portion, as if to say: you have reckoned this to be your lot: let none of us go without his part in luxury: let us every where leave tokens of joy: for this is our portion, and this our lot (Wis 2:9).

Third, their offering of sacrifice: and you have poured out libations, as to moist things, you have offered sacrifice, as to dry things, above: you shall be confounded for [your] idols (Isa 1:29).

Fourth, the just anger of God: shall I not be angry at these things? Shall I not visit for these things, says the Lord? (Jer 5:9).

1011. Upon a high and lofty mountain. Here he sets out the lofty places in which they sacrificed: your bed; he says this in likeness to a harlot, who prostitutes herself to lovers: they made them statues (2 Kgs 17:10) and committed fornication in them.

1012. And behind the door. Here he designates familiar places, for they would place idols next to the entrance of their houses, so that they might better hold them in memory: he brought me in the vision of God into Jerusalem, near the inner gate, that looked toward the north, where was set the idol of jealousy to provoke to jealousy (Ezek 8:3).

1013. For you have discovered yourself near me. Here he adds to the weight of their sin from their violation of the divine covenant, by which they were joined to God like a bride. And he says this under the likeness of an adulteress, who enlarges her bed to receive an adulterer along with her husband, and makes an agreement to marry him when her husband has been sent away; in this is signified that they worshipped idols in the temple: you were as an adulteress, that brings in strangers over her husband (Ezek 16:32).

1014. You have loved their bed. Here he adds to the weight of their sin from their eagerness to sin.

And first, as to their propensity to sin: with open hand, that is, without any hindrance: you had a harlot’s forehead, you wouldst not blush (Jer 3:3); you were not yet satisfied (Ezek 16:28).

Second, as to eagerness to please, because they adorned themselves: and you have adorned yourself for the king with ointment, and have multiplied your perfumes, that is, using my incense for worshipping them: I have perfumed your bed with incense (Prov 7:17).

Third, as to eagerness to invite: you have sent your messengers far off, for they brought in various idols even from far off lands, and thus you were debased even to hell, that is, to the depths of sin: she doted upon them (Ezek 23:16).

1015. You have been wearied in the multitude of your ways. Here he shows their obstinacy in sin.

First, because they were not recalled by the labor of sin: you have been wearied in the multitude of your ways, that is, in the manifold cult of idols: we wearied ourselves in the way of iniquity and destruction (Wis 5:7).

Second, because they were not recalled by temporal prosperity: you have found life of your hand, that is, you had at hand what you needed to be able to live, and therefore you have not asked me, but have been solicitous, for your riches, and afraid of your idols, having forgotten me: they spend their days in wealth, and in a moment they go down to hell (Job 21:13).

Third, because you were not recalled by divine awaiting: nor thought on me in your heart; for I am silent, overlooking your sins, waiting for you, to show you mercy: you overlook the sins of men for the sake of repentance (Wis 11:24), above: I have always held my peace, I have kept silence (Isa 42:14).

1016. I will declare your justice, which you do, or which you ought to receive; your works, idols: the works of those who trust in idols shall not profit them. Your companies, gathered from various nations: let them arise and help you, and protect you in your distress (Deut 32:38).

1017. But he that puts his trust in me. Here he confirms the difference between the just and the unjust.

And first, as to the just;

second, as to the unjust, but the wicked are like the raging sea (Isa 57:20).

He confirms the deliverance of the good from dangers from three things.

First, from divine gentleness, promising deliverance as to the restoration of their homeland: the promised land: but the meek shall inherit the land (Ps 36[37]:11). And as to the expediting of their way: and I will say, namely, to the princes of the Medes: make a way, freeing them, give free passage, giving them liberty to return to their land, turn out of the path, so that you will not impede us, take away the stumbling blocks, so that others will not do so either: take the stones out of the way (Jer 50:26). Who dwells in the high and holy place: but you dwell in the holy place, the praise of Israel (Ps 21:4[22:3]). And as to divine love: and with a contrite and humble spirit: a contrite and humbled heart, O God, you will not despise (Ps 50:19[51:17]).

1018. Second, he assigns the reason from the purification of sin, promising forgiveness: for I will not contend for ever: he will not always be angry: nor will he threaten for ever (Ps 102[103]:9). And he adds the reason, setting out justice fulfilled in punishing: for the iniquity of his covetousness I was angry, and I struck him: I hid my face, that I might not give help, and he went away wandering, like a sheep without a shepherd: shall he reprove you for fear, and come with you into judgment, and not for your manifold wickedness and your infinite iniquities? (Job 22:4–5). And he promises mercy in saving them, I saw his ways, with eyes of mercy, and restored comforts to him, as to the princes, and to them that mourn for him, as to the people; or to him, as to the Jews, or as to foreigners joined to them; or as to the land and its inhabitants: who forgives all your iniquities: who heals all your diseases (Ps 102[103]:3).

1019. Third, he confirms their deliverance from the predictions of the prophets: I created, as though restoring them from nothing; the fruit of the lips, of the prophets who foretold these things, peace to him that is far off, dispersed in captivity: and coming, he preached peace to them that were nigh: and to them that were afar off (Eph 2:17).

1020. But the wicked are like the raging sea. Here he confirms what he had said about the wicked through a certain similitude.

And first, he sets out the similitude itself: raging, that is, always fluctuating; and the waves thereof cast up dirt and mire, to the shore, where they make mire and are trampled: he shall make the deep sea to boil like a pot (Job 41:22).

And he deduces a proposition: there is no peace to the wicked, namely, that they may be saved, above (Isa 48:22) has the same.

1021. Note on the words, the just perishes, and no man lays it to heart (Isa 57:1), that in the passion of Christ, man ought to lay to heart

first, love, so as to love him in return: put me as a seal upon your heart (Song 8:6);

second, bitterness, so as to sympathize with him: remember my poverty, and transgression, the wormwood and the gall (Lam 3:19);

third, fortitude, so as to suffer bravely: for think diligently upon him that endured for you such opposition from sinners against himself that you be not wearied, fainting in your minds (Heb 12:3);

fourth, its benefit, so as to give thanks: I will go up into the palm tree, and will take hold of the fruit thereof (Song 7:8).

Chapter 58

58:1 Cry, cease not, lift up your voice like a trumpet, and show my people their wicked doings, and the house of Jacob their sins.

58:2 For they seek me from day to day, and desire to know my ways, as a nation that has done justice, and has not forsaken the judgment of their God: they ask of me the judgments of justice: they are willing to approach to God.

58:3 Why have we fasted, and you have not regarded: have we humbled our souls, and you have not taken notice? Behold in the day of your fast your own will is found, and you exact of all your debtors.

58:4 Behold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done until this day, to make your cry to be heard on high.

58:5 Is this such a fast as I have chosen: for a man to afflict his soul for a day? Is this it, to wind his head about like a circle, and to spread sackcloth and ashes? Will you call this a fast, and a day acceptable to the Lord?

58:6 Is not this rather the fast that I have chosen? Loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden.

58:7 Break your bread for the hungry, and bring the needy and the harborless into your house: when you shall see one naked, cover him, and despise not your own flesh.

58:8 Then shall your light break forth as the morning, and your health shall speedily arise, and your justice shall go before your face, and the glory of the Lord shall gather you up.

58:9 Then shall you call, and the Lord shall hear: you shall cry, and he shall say, Here I am. If you will take away the chain out of the midst of you, and cease to stretch out the finger, and to speak that which profits not.

58:10 When you shall pour out your soul to the hungry, and shall satisfy the afflicted soul, then shall your light rise up in darkness, and your darkness shall be as the noonday.

58:11 And the Lord your God will give you rest continually, and will fill your soul with brightness, and deliver your bones, and you shall be like a watered garden, and like a fountain of water whose waters shall not fail.

58:12 And the places that have been desolate for ages shall be built in you: you shall raise up the foundation of generation and generation: and you shall be called the repairer of the fences, turning the paths into rest.

58:13 If you turn away your foot from the sabbath, from doing your own will in my holy day, and call the sabbath delightful, and the holy of the Lord glorious, and glorify him, while you dost not your own ways, and your own will is not found, to speak a word:

58:14 Then shall you be delighted in the Lord, and I will lift you up above the high places of the earth, and will feed you with the inheritance of Jacob your father. For the mouth of the Lord has spoken it.

1022. Cry, cease not. Here he excludes a useless remedy, by which they wished to prepare themselves for salvation.

And first, he enjoins the duty of announcing, setting out the manner of announcing, that it be loud without fear suppressing it: cry, above: lift up your voice with strength, you that bring good tidings to Zion (Isa 40:9); that it be continuous: cease not, below: upon your walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace (Isa 62:6); that it be clear and open: like a trumpet: let there be a trumpet in your throat (Hos 8:1). And the message of the announcement: show my people their wicked doings, as to greater sins, sins, as to common sins, above: to them that rejoice upon the brick walls, tell their stripes (Isa 16:7).

1023. Second, the prophet, in the person of the Lord, excludes the useless remedy: for they seek me from day to day. And concerning this, he does two things:

first, he excludes the remedy in which they trusted;

second, he exhorts them to those things in which they were lacking: is not this rather the fast that I have chosen? (Isa 58:6).

1024. Concerning the first, he does two things.

First, he shows the presumption of their confidence as to three things in which they trusted, namely, in the inquiry of sacred knowledge: for they seek me, in the Scriptures, and desire to know my ways, my precepts and desires, as a nation that has done justice, that is, as if they were prepared to do them: they speak one to another (Ezek 33:30). Again, in prayer: they ask of me the judgments, that is, that I might judge for them against their adversaries; they are willing to approach to God, with their mouth, above: this people draw near me with their mouth (Isa 29:13). Again, they trust in the observation of fasts: why have we fasted, and you have not regarded, as if you were grateful; have we humbled our souls, as to the circumstances of their fasts, in outward humiliation, and you have not taken notice, with the knowledge of approval: he labors in vain that serves God, and what profit is it that we have kept his ordinances? (Mal 3:14).

1025. Second, he shows rejection of these goods.

And first, the cause of rejection, which is the fault of the will: behold in the day of your fast your own will is found, in things which please the flesh: go not after your lusts (Sir 18:30). Also, the fault of cruelty: and you exact of all your debtors, literally, so that they could persist for a long time in litigating, or to its consecutive. Also, the fault of vanity, do not fast as you have done until this day, to make your cry to be heard, for the sake of the praise of men: but you when you shall pray, enter into your chamber, and having shut the door, pray to your Father (Matt 6:6). Or to make your cry to be heard, that is, if you wish that your prayer would be heard by God: hear, O Lord, my prayer: and let my cry come to you (Ps 101[102]:2).

1026. Second, he shows the insufficiency of these goods: is this such a fast as I have chosen, for God does not choose your punishment per se, neither as to the affliction of the flesh, which he touches on when he says: for a man to afflict his soul for the entire day; nor as to the abjection of exterior humiliation, which he touches on where he says: to wind his head about like a circle, namely, to bend the head all the way to the feet, or in a circle as monks do, not in as much as it is ordained to the virtue of the mind: and when you fast, be not as the hypocrites, sad (Matt 6:16); rend your hearts, and not your garments (Joel 2:13).

1027. Is not this rather the fast that I have chosen? Here he brings in useful counsel.

And first, as to the zeal of piety towards one’s neighbor;

second, as to the worship of religious duty toward God: if you turn away (Isa 58:13).

Concerning the first, he does two things.

First, he sets out the counsel of piety, that calumnies should cease: loose the bands of wickedness, the false lawsuits, by which, like usurers, they cunningly bound the poor, undo the bundles, referring to the same thing, that oppress, as to the punishments to which they bound them; them that are broken, by long servitude; break asunder every burden, of servitude: they bind heavy and insupportable burdens, but with a finger of their own they will not move them (Matt 23:4).

And that they extend mercies, exhorting them to mercy as to the hungry: break your bread for the hungry, that is, if you have little; as to the homeless: and bring the needy and the harborless into your house; as to the naked, when you shall see one naked, cover him: if I have denied to the poor what they desired (Job 31:16). And he sets out the cause of his exhortation: and despise not your own flesh, namely, because he is of the same species as you: visiting your species (Job 5:24).

1028. Second, he shows the fruit of this counsel: then shall your light break forth.

And first, as to the efficacy of their merits, then as to the works of their virtues: then shall your light break forth as the morning, namely, your merits will appear clearly in the rewards, about which you now complain to the Lord because they are not yet seen; the glory of the Lord shall gather you up, from captivity, or in the protection of his mercy: he will bring forth your justice as the light, and your judgment as the noonday (Ps 36[37]:6). Then as to intercessions of prayer: then shall you call, above: at the voice of your cry, as soon as he shall hear, he will answer you (Isa 30:19).

1029. Second, as to the attainment of goods.

And first, he returns to the meritorious work: if you will take away the chain, by which you oppress the poor, and cease to stretch out the finger, disparaging and threatening. When you shall pour out your soul to the hungry, through compassion, and shall satisfy the afflicted soul, through assistance in necessities.

1030. Second, he promises the reward: then shall your light rise up.

And first, as to the multiplication of goods, setting out liberation from evils: then shall your light rise up in darkness, that is, adversity will be turned into the light of prosperity, ignorance into the light of knowledge, or sin into the light of knowledge, as to spiritual evils. And the Lord will give you rest, as to temporal evils: God, who commanded the light to shine out of darkness (2 Cor 4:6); multiplication of interior, spiritual goods: he will fill your soul with brightness, namely, virtues or consolations, and deliver your bones, as to bodily goods: a cheerful and good heart (Sir 30:27); and multiplication of exterior goods: and you shall be like a watered garden, because of your prosperity, or an unfailing supply of all goods: how beautiful are your tabernacles, O Jacob (Num 24:5).

1031. Second, as to the rebuilding of their homeland: and the places that have been desolate for ages, that is, namely, the cities of the desert in former times, shall be built, after their return from captivity; you shall raise up, rebuilding upon the old foundations, above: who say to Jerusalem: you shall be inhabited: and to the cities of Judah: you shall be built (Isa 44:26).

1032. Third, as to the restoration of their reputation: and you shall be called the repairer of the fences, that is, impediments to sin; iniquity or into rest, namely, turning the paths of sin into rest: I will hedge up your way with thorns (Hos 2:6).

1033. If you turn away your foot from the sabbath. Here he sets out counsel as to the worship of religious duty in the observation of the sabbath.

And first, he sets out the counsel: if you turn away your foot, lest you do prohibited works; and call the sabbath delightful, that is, celebrating this kind of sabbath, as to the exercise of good works: remember that you keep holy the sabbath day (Exod 20:8). Other versions have: called instead of call, and the sense is the same.

Second, he sets out the fruit: then shall you be delighted in the Lord, as to spiritual goods; and I will lift you up above the high places of the earth, leading you back to your land, which is mountainous; and will feed you with the inheritance of Jacob your father, as to the enjoyment of the goods of the land: then shall you abound in delights in the Almighty (Job 22:26).

1034. Note on the words, lift up your voice like a trumpet (Isa 58:1), that preaching is a trumpet:

first, because it rouses to life: for the trumpet shall sound and the dead shall rise again incorruptible (1 Cor 15:52);

second, because it exhorts to battle: if the trumpet give an uncertain sound, who shall prepare himself to the battle? (1 Cor 14:8);

third, because it announces the approach of a man, above: a noise shall be made with great trumpets (Isa 27:13);

fourth, because it calls to counsel: let there be a trumpet in your throat (Hos 8:1);

fifth, because it invites to a feast: blow up the trumpet on the new moon (Ps 80:4[81:3]).

1035. Note also on the words, if you will take away the chain out of the midst of you (Isa 58:9), that there is a chain

first, of piety: for which I am an ambassador in a chain (Eph 6:20);

second, of iniquity: for they were all bound together with one chain of darkness (Wis 17:17);

third, of poverty: if they be conquered (Job 36:8);

fourth, of servitude: you have broken chains of wood (Jer 28:13);

fifth, of prison: out of prison and chains sometimes a man comes forth to a kingdom (Eccl 4:14).

Chapter 59

59:1 Behold the hand of the Lord is not shortened that it cannot save, neither is his ear heavy that it cannot hear.

59:2 But your iniquities have divided between you and your God, and your sins have hid his face from you that he should not hear.

59:3 For your hands are defiled with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue utters iniquity.

59:4 There is none that calls upon justice, neither is there any one that judges truly: but they trust in a mere nothing, and speak vanities: they have conceived labor, and brought forth iniquity.

59:5 They have broken the eggs of asps, and have woven the webs of spiders: he that shall eat of their eggs, shall die: and that which is nurtured, shall be hatched into a basilisk.

59:6 Their webs shall not be for clothing, neither shall they cover themselves with their works: their works are unprofitable works, and the work of iniquity is in their hands.

59:7 Their feet run to evil, and make haste to shed innocent blood: their thoughts are unprofitable thoughts: wasting and destruction are in their ways.

59:8 They have not known the way of peace, and there is no judgment in their steps: their paths are become crooked to them, every one that treads in them knows no peace.

59:9 Therefore is judgment far from us, and justice shall not overtake us. We looked for light, and behold darkness: brightness, and we have walked in the dark.

59:10 We have groped for the wall, and like the blind we have groped as if we had no eyes: we have stumbled at noonday as in darkness, we are in dark places, as dead men.

59:11 We shall roar all of us like bears, and shall lament as mournful doves. We have looked for judgment, and there is none: for salvation, and it is far from us.

59:12 For our iniquities are multiplied before you, and our sins have answered us: for our wicked doings are with us, and have known our iniquities:

59:13 In sinning and lying against the Lord: and we have turned away so that we went not after our God, but spoke calumny and transgression: we have conceived, and uttered from the heart, words of falsehood.

59:14 And judgment is turned away backward, and justice has stood far off: because truth has fallen down in the street, and equity could not come in.

59:15 And truth has been forgotten: and he that departed from evil, lay open to be a prey: and the Lord saw, and it appeared evil in his eyes, because there is no judgment.

59:16 And he saw that there is not a man: and he stood astonished, because there is none to oppose himself: and his own arm brought salvation to him, and his own justice supported him.

59:17 He put on justice as a breastplate, and a helmet of salvation upon his head: he put on the garments of vengeance, and was clad with zeal as with a cloak.

59:18 As unto revenge, as it were to repay wrath to his adversaries, and a reward to his enemies: he will repay the like to the islands.

59:19 And they from the west, shall fear the name of the Lord: and they from the rising of the sun, his glory, when he shall come as a violent stream, which the spirit of the Lord drives on:

59:20 and there shall come a redeemer to Zion, and to them that return from iniquity in Jacob, says the Lord.

59:21 This is my covenant with them, says the Lord: my spirit that is in you, and my words that I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, says the Lord, from henceforth and for ever.

1036. Behold the hand of the Lord is not shortened. Here he sets out the preparation for receiving salvation on the part of the Savior himself.

And first, he sets out the necessity of salvation;

second, the preparation: and the Lord saw (Isa 59:15).

Concerning the first, he does two things:

first, in the person of the Lord, he shows the necessity of salvation, showing the misery of the people;

in the second, the people respond, recalling their misery: therefore is judgment far from us (Isa 59:9).

Concerning the first, he does two things:

first, he shows the cause of their misery;

second, the misery itself: wasting and destruction (Isa 59:7).

1037. Concerning the first, he does two things.

First, he excludes a false cause, from lack of God’s power or understanding, because he would not rush to hear: neither is his ear heavy that it cannot hear, above: is my hand shortened? (Isa 50:2).

Second, he adds the true cause, namely, their own fault, first touching upon their fault in general: but your iniquities, as to great sins, have divided, like a wall or clouds might be interposed, and your sins, as to common sins: he said: I will hide my face from them (Deut 32:20).

Second, he describes their fault in particular: for your hands. And he touches in particular upon their sins against their neighbor: for he touched upon their sins against God above (Isa 57:3–11), and their sins against themselves, above (Isa 56:11–12).

1038. And he first touches upon the injustice by which they were oppressing others as to action: for your hands are defiled with blood, of the innocent, whom you have killed, and your fingers, as to lesser injustices, or as to the diligence of their action, above: for your hands are full of blood (Isa 1:15); as to speech: your lips have spoken lies, and your tongue utters iniquity, so that the ugliness of injustice is added to the ugliness of lying: and you shall not find iniquity in my tongue (Job 6:30). And as to omission of justice: there is none that judges, as to superiors, to whom it belongs to judge: seek in the broad places thereof, if you can find a man that executes judgment (Jer 5:1).

1039. Second, he touches upon the cunning by which they deceived others.

And first, he touches upon the cunning itself, inasmuch as they intended their own advantage by it: but they trust in a mere nothing, in vain counsels, or in idols, and speak, expressing the vanity of their hearts with words: you that rejoice in a thing of naught (Amos 6:14); and inasmuch as they intended the oppression of others by it: they have conceived labor, that is, they have devised so to labor at ways of harming; or to bring about labor for others; and brought forth iniquity, in the completion of their work: he has conceived sorrow, and brought forth iniquity (Ps 7:15[14]).

1040. Second, he applies a certain metaphor to this.

And first, he sets out the metaphor itself as to their cunning, both as to their oppression of others: eggs of asps, that is, counsels full of poison, they have broken, namely, bringing their works in public: their wine is the gall of dragons, and the venom of asps, which is incurable (Deut 32:33); and as to their own advantage: and have woven the webs, that is, thoughts useless for their own advantage: for the calf of Samaria shall be turned to spiders’ webs (Hos 8:6). He sets out the metaphor again as to the effect of their cunning, as to the first: he that shall eat, sharing in their deeds, of their eggs, their counsels, and that which is nurtured, carefully prepared for a long time, shall be hatched into a basilisk, as if to say, it will kill even from afar, flying in a certain manner, above: out of the root of the serpent shall come forth a basilisk (Isa 14:29). And as to the second: their webs shall not be for clothing; that is, as spider webs do not avail for clothing, so their counsels avail nothing for them, if they gain no advantage, above: they shall be confounded that wrought in flax, combing and weaving fine linen (Isa 19:9).

1041. Second, he explains the metaphor.

And first, as to action: their works are unprofitable, as to one part, the work of iniquity, as to the other, above: their works shall not profit them (Isa 57:12).

Second, as to thoughts: their feet, that is, their affections, as to one part: their feet run to evil (Prov 1:16); their thoughts, as to the other: woe to you that devise that which is unprofitable (Mic 2:1).

1042. Wasting. Here he shows them their misery.

And first, he sets out the magnitude of their misery: wasting, as to injury to things, and destruction, as to injury to persons, are in their ways, that is, wasting and destruction by their enemies threaten them because of their evil ways.

Second, the fairness of their misery, namely that they suffer the kinds of things that they do to others: the way of peace, by which they might have set others in peace; there is no right judgment, and therefore, their paths, that is, the things they devise, are become crooked, that is, they are made curved to them, because what they prepared for others, they themselves will suffer; every one that treads, following them, knows no peace, with the knowledge of experience: destruction and unhappiness in their ways; and the way of peace they have not known (Ps 13[14]:3).

1043. Therefore is judgment far from us. Here the people confess.

And first, they confess their misery as to the injustice of the enemies oppressing them: judgment is far from us, because God does not judge us from our adversaries: the contrary is found above: I have brought my justice near (Isa 46:13[12]); as to the distress of their tribulations, setting out the obscurity of tribulation under the metaphor of darkness: we looked for light, divine consolation, and behold darkness, of tribulation, above: we shall look towards the land, and behold darkness of tribulation (Isa 5:30). And the difficulty of deliberations: we have groped, as though not knowing what to do, above: who is blind, but my servant? (Isa 42:19); and injury from dangers: we have stumbled at noonday, on these things where there was a clear way for us to avoid them, we are in dark places, that is, in doubts: they shall meet with darkness in the day (Job 5:14).

1044. They also confess their misery as to sadness of heart: we shall roar all of us like bears, on account of their cruelty; as mournful doves, on account of their lewdness: mourning as doves (Nah 2:7); and as to the absence of salvation: we have looked for judgment, for ourselves: we looked for peace and no good came (Jer 8:15).

1045. Second, they confess their fault.

And first, the manifestation of their fault as to God: for our iniquities are multiplied before you, in your sight: all things are naked and open to his eyes (Heb 4:13); and as to the people themselves: and our sins have answered us, in punishments, for our wicked doings are with us, because we do not make satisfaction or correct our ways, above: the show of their countenance has answered them (Isa 3:9).

Second, the variety of their sins, against God: in sinning, in deed, and lying, in speech, we have turned away, in omission; and against their neighbor, in speech: but spoke calumny, against our neighbor; and against the law: and transgression: from the heart come forth evil thoughts (Matt 15:19). And as to action, and judgment is turned away backward, that is, the judgment of God for saving us; in the street, they carried out their injustices in public. He that departed from evil, lay open to be a prey, for not only did they do wicked deeds, but they plundered those who would not: there is no mercy (Hos 4:1); let us lie in wait for the just, because he is contrary to our doings (Wis 2:12).

1046. And the Lord saw. Here he sets out the preparation of salvation on the part of the Savior.

And first, he sets out the manner of preparation, speaking of God according to a human manner. He sets out his compassion: and the Lord saw, with the eye of mercy, there is no judgment, of anyone to save. And he saw that there is not a man, saving the Jews, and he stood astonished, saddened or distressed: and I sought among them for a man (Ezek 22:30). And he sets out the taking up of armor: and his own arm brought salvation to him, that is, his power, that he should suffer nothing contrary, or the people to the worship of him; his own justice supported him, that his vengeance be executed firmly; he put on justice as a breastplate: for as a soldier is strengthened by armor, so his work is strengthened by justice and his intention to save: his arm has wrought for him salvation (Ps 97[98]:1); he will put on justice as a breastplate (Wis 5:19). And he sets out the execution of vengeance: to the islands, the various peoples, the like, for the wicked things which they did to the Jews: let all men dread and fear the God of Daniel (Dan 6:26).

1047. Second, he sets out the minister of salvation or vengeance: when he shall come as a violent stream, because of the magnitude of his power and strength, or Christ, the minister: the stream of the river makes the city of God joyful (Ps 45:5[46:4]).

Third, his pact of strength: this is my covenant with them, says the Lord: my spirit that is in you, the spirit of prophecy; your seed, as to the other prophets and the apostles upon whom his Spirit came like an inheritance through a succession of descendants: I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy (Joel 2:28).

1048. Note on the words, your iniquities have divided between you and your God (Isa 59:2), that sin divides

first, from one’s neighbor through dissension: every kingdom divided against itself shall be brought to desolation (Luke 11:17);

second, from oneself, through contrary affection: their heart is divided: now they shall perish (Hos 10:2);

third, from God, through aversion: they have forsaken me, the fountain of living water, and have dug to themselves broken cisterns (Jer 2:13);

fourth, from the kingdom, through disinheritance: he shall separate him (Luke 12:46);

fifth, from the assembly of the saints through dissimilarity, above: the Lord will divide and separate me from his people (Isa 56:3).

1049. Note also on the words, their paths are become crooked (Isa 59:8), that there is the crookedness

first, of guilt, above: bow down, that we may go over (Isa 51:23);

second, of misery: I am become miserable, and am bowed down even to the end (Ps 37:7[38:6]);

third, of sadness: the soul that is sorrowful for the greatness of evil she has done, and goes bowed down (Bar 2:18);

fourth, of fraud: though he humble himself and go crouching, yet take good heed and beware of him (Sir 12:11);

fifth, of justice: God, whose wrath no man can resist, and under whom they stoop that bear up the world (Job 9:13).

1050. Note also on the words, as a violent stream (Isa 59:19), that Christ is a violent stream:

first, because of the multitude of water: the river of God is filled with water (Ps 64:10[65:9]);

second, because of the fervor of love: a swift stream of fire issued forth from before him (Dan 7:10);

third, because of the swiftness of its course: the stream of the river makes the city of God joyful (Ps 45:5[46:4]);

fourth, because of the height of its source: and he showed me a river of water of life, clear as crystal, proceeding from the throne of God and of the lamb (Rev 22:1).

Chapter 60

60:1 Arise, be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you.

60:2 For behold darkness shall cover the earth, and a mist the peoples: but the Lord shall arise upon you, and his glory shall be seen upon you.

60:3 And the Gentiles shall walk in your light, and kings in the brightness of your rising.

60:4 Lift up your eyes round about, and see: all these are gathered together, they are come to you: your sons shall come from afar, and your daughters shall suck from your side.

60:5 Then shall you see, and abound, and your heart shall wonder and be enlarged, when the multitude of the sea shall be converted to you, the strength of the Gentiles shall come to you.

60:6 The flood of camels shall cover you, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and showing forth praise to the Lord.

60:7 All the flocks of Cedar shall be gathered together unto you, the rams of Nabaioth shall minister to you: they shall be offered upon my acceptable altar, and I will glorify the house of my majesty.

60:8 Who are these, that fly as clouds, and as doves to their windows?

60:9 For, the islands wait for me, and the ships of the sea in the beginning: that I may bring your sons from afar: their silver, and their gold with them, to the name of the Lord your God, and to the Holy One of Israel, because he has glorified you.

60:10 And the children of strangers shall build up your walls, and their kings shall minister to you: for in my wrath have I struck you, and in my reconciliation have I had mercy upon you.

60:11 And your gates shall be open continually: they shall not be shut day nor night, that the strength of the Gentiles may be brought to you, and their kings may be brought.

60:12 For the nation and the kingdom that will not serve you, shall perish: and the Gentiles shall be wasted with desolation.

60:13 The glory of Libanus shall come to you, the fir tree, and the box tree, and the pine tree together, to beautify the place of my sanctuary: and I will glorify the place of my feet.

60:14 And the children of them that afflict you, shall come bowing down to you, and all that slandered you shall worship the steps of your feet, and shall call you the city of the Lord, the Zion of the Holy One of Israel.

60:15 Because you were forsaken, and hated, and there was none that passed through you, I will make you to be into the pride of ages, a joy unto generation and generation:

60:16 And you shall suck the milk of the Gentiles, and you shall be nursed with the breasts of kings: and you shall know that I am the Lord your Savior, and your Redeemer, the Mighty One of Jacob.

60:17 For brass I will bring gold, and for iron I will bring silver: and for wood brass, and for stones iron: and I will make your visitation peace, and your overseers justice.

60:18 Iniquity shall no more be heard in your land, wasting nor destruction in your borders, and salvation shall possess your walls, and praise your gates.

60:19 You shall no more have the sun for your light by day, neither shall the brightness of the moon enlighten you: but the Lord shall be unto you for an everlasting light, and your God for your glory.

60:20 Your sun shall go down no more, and your moon shall not decrease: for the Lord shall be unto you for an everlasting light, and the days of your mourning shall be ended.

60:21 And your people shall be all just, they shall inherit the land for ever, the branch of my planting, the work of my hand to glorify me.

60:22 The least shall become a thousand, and a little one a most strong nation: I the Lord will suddenly do this thing in its time.

1051. Arise, be enlightened. Here he begins to set out the promise of salvation.

And first, as to prosperity;

second, as to joyfulness: the spirit of the Lord (ch. 61);

third, as to the honor of glory: for Zion’s sake (ch. 62).

1052. Concerning the first, he does two things.

First, he sets out their consolation in general under the metaphor of light, setting out the dawn of light itself: arise, from your former misery; be enlightened, shine in the light of his consolation; the glory of the Lord, the benefits in which he appears glorious: walk in the way by its brightness, in the presence of the light thereof (Bar 4:2). Or Jerusalem, the Church; your light, the Son of God. And he sets out the judgment of discretion under the metaphor of perceiving by the light: for behold darkness, of tribulation; the peoples, of Babylon and their other enemies; but the Lord shall arise upon you, like the sun illuminating you: but over them only was spread a heavy night, an image of the darkness (Wis 17:20). Or darkness, of unbelief and sins, the people, the unbelievers; the Lord shall arise, like the sun of justice, or literally; his glory, his miracles.

And he sets out the effect of the light: and the Gentiles shall walk, to knowledge of and devotion to God, seeing the benefits given to you by God; in the brightness of your rising, like the sunrise, glowing like a star: when the holy city (2 Macc 3:1). Or in your light, in the faith of Christ: the nations shall walk in the light of it (Rev 21:24).

1053. Second, he describes their consolation by parts:

and first he promises manifold prosperity;

second, observation of justice: I will make your visitation peace (Isa 60:17).

Concerning the first, he does two things:

first, he sets out the state of prosperity;

second, the manner of restitution, by which, namely, they will be restored to prosperity: who are these? (Isa 60:8).

Concerning the first, he does three things.

1054. First, he promises prosperity as to the gathering together of sons, who were first dispersed by captivity into different regions: lift up your eyes round about; from your side, from the regions neighboring your sides: arise, O Jerusalem, and stand on high: and look about towards the east, and behold your children gathered together from the rising to the setting sun (Bar 5:5). Or this may refer to the gathering together of different nations under the unity of the Church: your sons, those who are stronger in faith; your daughters, those who are weaker; from your side, the side of Christ, opened on the cross, from which the sacraments of salvation flowed out; or shall suck milk, of simpler teaching.

1055. Second, as to the servitude of the peoples: then shall you see; when the multitude of the sea, namely, the traders of the sea, shall be converted to you, serving you in commerce; the strength, kings and princes, providing peace and tribute to you. Or, this refers to the conversion of the gentiles to the Church: then shall you abound in delights in the Almighty (Job 22:26).

1056. Third, as to abundance of riches.

And first, as to merchandise, he sets out beasts of burden: the flood, that is, an abundance like a flood of water, of camels, on which merchandise was carried; which signifies, mystically, the rich, turned to faith, who carry the burden of riches and the hump of sin, above: they carry their riches upon the shoulders of beasts (Isa 30:6); dromedaries, an animal smaller than a camel, but swifter; which signifies nations converted swiftly to the faith; Madian and Epha, regions beyond the sea which abound in these animals. And he sets out precious merchandise: all they from Saba, a city at the farthest end of Ethiopia. This was also fulfilled in the time of Christ (Matt 2) the kings of Tharsis and the islands shall offer presents (Ps 71[72]:10).

1057. Second, as to clean animals, inasmuch as they were granted to be used for food: all the flocks of Cedar, the son of Ismael, from whom a land, which abounds in sheep, has its name; the rams of Nabaioth, another son of Ismael; shall minister to you, be granted for your use, sold to the people who are in you; and inasmuch as they were granted for the use of sacrifices: they shall be offered upon my acceptable altar, that is, in which I am pleased. By the altar is signified faith; by the rams, the leaders of the flock, the apostles and the prelates of the Churches; by the flocks, the simple people: I will fill this house with glory (Hag 2:8).

1058. Note on the words, be enlightened, O Jerusalem (Isa 60:1), that the Church is enlightened by the light,

first, of sacred doctrine: the commandment is a lamp, and the law a light (Prov 6:23);

second, of spiritual understanding: God, who commanded the light to shine in the darkness, has shined in our hearts (2 Cor 4:6);

third, of grace: but if we walk in the light, as he also is in the light, we have fellowship one with another (1 John 1:7);

fourth, of glory: in your light we shall see light (Ps 35:10[36:9]);

fifth, of joy: what manner of joy shall be to me, who sit in darkness and see not the light of heaven? (Tob 5:12);

sixth, of the divine substance: who only has immortality and inhabits light inaccessible (1 Tim 6:16).

1059. Who are these? Here he shows the manner in which they will come into this prosperity.

And first, as to the restoration of the city;

second, as to the subjection of foreign peoples: and the children of them that afflict you, shall come bowing down to you (Isa 60:14);

third, as to the multiplication of riches: for brass I will bring gold (Isa 60:17).

Concerning the first, he sets out two things.

1060. First, he sets out the restoration of the city as to the uniting of its inhabitants, setting out the manner of arriving under admiration: as clouds, because they come swiftly, without impediment, and as doves to their windows, that is, to their holes, for the same reason. Or this refers to the nations that were swiftly converted to the faith: who will give me wings like a dove, and I will fly and be at rest? (Ps 54:7[55:6]).

And he sets out the help in coming, which they had from the gentiles: the islands, the various nations by the sea, and even far off, wait for me, as though subject to the choice of my will; the ships of the sea from the beginning of the place in which they were held captive, for perhaps some returned through the sea, or the Lord was able to lead them back thus. Or, mystically, the islands, the various nations; the ships, the churches; in the beginning, of faith, above: the islands shall wait for his law (Isa 42:4).

And he sets out the treasure of those who come, which they carried with themselves: their silver; to the name, that is, to the glory and service of the name: he brought them out with silver and gold (Ps 104[105]:37). Mystically, silver, the eloquence; gold, the wisdom of converts to the faith.

1061. Second, he sets out the restoration of the city as to the building of walls: and the children of strangers;

and first, as to the structures of the city;

second, as to the structures of the temple: the glory of Libanus (Isa 60:13).

Concerning the first, he does two things.

First, he sets out the rebuilding of the city: and the children of strangers shall build up your walls, by supplying help; and their kings, Cyrus and Darius, by supplying materials, and freedom to build. Mystically: the gentiles build churches of God, and their kings serve the Church, above: kings shall see (Isa 49:7).

And he adds the reason, from divine mercy: in my wrath have I struck you, I took you captive; and in my reconciliation have I had mercy upon you, liberating you. Mystically: I have struck, through the blinding of the Jews, or their tribulations; I have had mercy, through the conversion of the gentiles, or in peace restored to the Church, above: in a moment of indignation have I hid my face a little while (Isa 54:8).

1062. Second, he shows the security of the rebuilt city: and your gates shall be open continually, because the fear of their enemies has ceased, and out of necessity for those who come to worship in Jerusalem; and this is so that the strength of the Gentiles may be brought to you. Mystically: gates, ministers who lead others into the faith and the Church, prepared, in prosperity and adversity, to receive converts to the faith: the gates thereof shall not be shut (Rev 21:25).

And he assigns the reason: for the nation and the kingdom that will not serve you, shall perish. This does not seem to have been fulfilled literally, unless it is understood to have been those Jews who recognized his dominion, and therefore were venerated by the people of God; but mystically, the sense is plain: but the nation and kingdom (Jer 27:8).

1063. The glory of Libanus. Here he sets out the rebuilding of the structures of the temple: the glory of Libanus, which is the fir tree, and the box tree, and the pine tree; to beautify the place, namely, the temple, of my feet, in which adoration is given to me, as is given to kings at their feet: the place of my throne, and the place of the soles of my feet (Ezek 43:7). Mystically, by the place is signified the Church, by the various trees, the various faithful of those converted to the faith.

1064. And the children of them that afflict you, shall come bowing down to you. Here he shows the manner of acquiring prosperity as to the subjection of peoples.

And first, he sets out the subjection itself: and the children of them that afflict you, shall come bowing down to you, which was fulfilled in the time of the Maccabees, who subjugated many of their neighboring enemies. Mystically, this signifies the sons of tyrants that once persecuted the Church, who now serve her: until I make your enemies your footstool (Ps 109[110]:1), above: after this you shall be called the city of the just (Isa 1:26).

1065. Second, he sets out the reason for their subjection: because you were forsaken, it is just that you should be comforted after your distress; into the pride, height, of ages, through many ages. This also mystically befits the Church; after a storm you make a calm (Tob 3:22).

1066. Third, he sets out the utility of their subjection: and you shall suck, that is, the fat of the earth shall be brought to you in merchandise and offerings; and you shall be nursed with the breasts, the defense and aid, of kings, of Tyre (Dan 4). Mystically, by milk is signified teaching for the simple, by the kings, the apostles, above: and kings shall be your nursing fathers (Isa 49:23).

1067. For brass. Here he sets out the manner of restoration as to the restoration of riches: for much greater things will be offered to the temple by kings than what would be taken by Nabuchodonosor. Mystically: those who formerly were base are made precious in the Church, above: instead of the shrub, shall come up the fir tree, and instead of the nettle, shall come up the myrtle tree (Isa 55:13).

1068. And I will make your visitation peace. Here he promises the observance of justice.

And first, among the superiors;

second, among the subjects: and the days of your mourning shall be ended (Isa 60:20).

Concerning the first, he does two things.

First, he comforts them by the uprightness of the superiors, touching on their justice: visitation, visitors and correctors. Mystically, this concerns Christ and the apostles: I will give you pastors according to my own heart (Jer 3:15).

And he also sets out the effect of justice as to the absence of wickedness: iniquity shall no more be heard in your land, because for some time the laws will be well observed (2 Macc 3:1); or iniquity, of idolatry. Mystically, this refers to the state of future beatitude: as far as the east is from the west, so far has he removed our iniquities from us (Ps 102[103]:12).

And as to the absence of misery: wasting, as to their fields; destruction, as to men thus crushed by their enemies; your gates, in which the people assembled for judgments. This also pertains mystically to the state of future beatitude, when, although the sun may be much brighter than it is now and the moon also, nevertheless, not for the saints, for they have no need of their brightness: and the city has no need of the sun, nor of the moon, to shine in it. For the glory of God has enlightened it: and the lamb is the lamp thereof (Rev 21:21).

1069. He also sets out the eternity of its governor: your sun, which is God, shall go down no more: but you are always the selfsame, and your years shall not fail (Ps 101:28[102:27]).

1070. And the days of your mourning shall be ended. This as to the state of their subjects.

And first, he sets out the ending of their sadness: and the days of your mourning, their captivity. Mystically, in future beatitude: God shall wipe away all tears from the eyes of the saints (Rev 21:4), above: the Lord God shall wipe away tears (Isa 25:8).

Second, he sets out the observance of justice: and your people shall be all just; to glorify me, above: every one that calls upon my name, I have created him for my glory (Isa 43:7). They shall inherit the land for ever, as long as they remain in justice; but mystically, this clearly refers to the blessed saints.

Third, the multiplication of their descendants: the least shall become a thousand, that is, from one man, so many shall be born successively, just as one nation came from Abraham. Mystically, one person from the Church will be put in charge as superior over a nation, Psalm: the saints shall judge nations. In its time, that is, the time of Christ, or at the time foreordained; suddenly, as though all this that has been said shall happen was not foreseen.

1071. Note on the words, who are these, that fly as clouds, and as doves? (Isa 60:8), that the apostles are called clouds

first, because of the fertility of the earth, which comes from the rain: corn desires clouds (Job 37:11);

second, because of the diffusion of light: the clouds spread their light (Job 37:11);

third, because of the swiftness of their movement: which go round about (Job 37:12);

fourth, because they fulfill the divine will: whithersoever the will of him that governs them shall lead them (Job 37:12).

1072. Likewise, they are called doves

first, because of their compunction of heart: mourning as doves (Nah 2:7);

second, because their simplicity of life: be therefore wise as serpents and simple as doves (Matt 10:16);

third, because of the height or swiftness of their contemplation: who will give me wings like a dove, and I will fly and be at rest? (Ps 54:7[55:6]);

fourth, because of their purity of conscience: your eyes as doves (Song 5:12); your eyes are doves’ eyes (Song 4:1).

Chapter 61

61:1 The spirit of the Lord is upon me, because the Lord has anointed me: he has sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up.

61:2 To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn:

61:3 To appoint to the mourners of Zion, and to give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of grief: and they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him.

61:4 And they shall build the places that have been waste from of old, and shall raise up ancient ruins, and shall repair the desolate cities, that were destroyed for generation and generation.

61:5 And strangers shall stand and shall feed your flocks: and the sons of strangers shall be your husbandman, and the dressers of your vines.

61:6 But you shall be called the priests of the Lord: to you it shall be said: you ministers of our God: you shall eat the strength of the Gentiles, and you shall pride yourselves in their glory.

61:7 For your double confusion and shame, they shall praise their part: therefore shall they receive double in their land, everlasting joy shall be unto them.

61:8 For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them.

61:9 And they shall know their seed among the Gentiles, and their offspring in the midst of peoples: all that shall see them, shall know them, that these are the seed which the Lord has blessed.

61:10 I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he has clothed me with the garments of salvation: and with the robe of justice he has covered me, as a bridegroom decked with a crown, and as a bride adorned with her jewels.

61:11 For as the earth brings forth her bud, and as the garden causes her seed to shoot forth: so shall the Lord God make justice to spring forth, and praise before all the nations.

1073. The spirit of the Lord is upon me. Here he promises joy to the people. And this is divided into two parts:

in the first, he promises joy;

in the second, the people receive the promise and give thanks, where it says, I will greatly rejoice in the Lord (Isa 61:10).

Concerning the first, he does two things:

first, he accepts the office of announcing joy;

second, he foretells the reason or the matter of this joy: and they shall be called (Isa 61:3).

1074. Concerning the first, he does two things.

First, the gift of prophecy is treated: the spirit of the Lord is upon me, Isaiah, because the Lord has anointed me, filling me with the gift of prophecy: for prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21). Or, this concerns Christ, about whom it says above: the spirit of the Lord shall rest upon him (Isa 11:2), and in Psalm 44:8[45:7], God, your God, has anointed you with the oil of gladness above your fellows. This day is fulfilled this scripture in your ears (Luke 4:21).

1075. Second, the action of the prophet or Christ is treated, which is twofold:

to foretell rewards to the good, to preach to the meek: with meekness receive the ingrafted word, which is able to save your souls (Jas 1:21);

and to bring remedy to the suffering, as to those who are dejected with pusillanimity: to heal the contrite of heart, by consoling them, or forgiving their sins, if this is referred to Christ: who heals the broken of heart, and binds up their bruises (Ps 146[147]:3); and as to those who were held in captivity, to whom he announces the benefit of liberation: and to preach a release to the captives, literal captives; or those captive under the devil and their own errors, above: that you might say to them that are bound: come forth (Isa 49:9). And the time of liberation: to proclaim the acceptable year of the Lord, as to the liberation of the Jews, and the day of vengeance, as to the Chaldeans; or the time of grace, in which he takes vengeance upon the devil, curbing his power: now is the judgment of the world: now shall the prince of this world be cast out (John 12:31); you shall bless the crown of the year of your goodness (Ps 64:12[65:11]); for the time is come (Ps 101:14[102:13]).

1076. And as to those who are consumed with sadness, to whom he announces joy: to comfort all that mourn, in general. To appoint to the mourners of Zion, in particular: with a great spirit he saw the things that are to come to pass at last, and comforted the mourners in Zion (Sir 48:27); and the sign of joy, when the signs of sadness are turned to signs of gladness, and this is and to give them a crown for ashes, above: in that day the Lord shall be a crown of glory (Isa 28:5).

1077. And they shall be called. Here he foretells the matter of their joy.

And first, as to the restoration of buildings, setting out the condition of the rebuilders: and they shall be called in it, namely, Jerusalem, by the command and permission of Cyrus, the mighty ones of justice, constant in doing justice, not shaken by the threats of their adversaries; or this can refer to the apostles: as the rose planted by the brooks of waters (Sir 39:17[13]). And the restoration of buildings, and they shall build, these same men, or the apostles, above: and the places that have been desolate for ages shall be built in you (Isa 58:12).

1078. Second, as to the keeping of their possessions: and strangers shall stand. This could be fulfilled literally, as some foreigners were employed in these menial services, like the Gabaonites: so let them live, as to serve the whole multitude (Josh 9:21); or mystically: the gentile preachers, flocks: the simple believers of the Church, and these keep and cultivate the Church herself by their merits and teaching.

1079. Note on the words, the Lord has anointed me (Isa 61:1), that God the Father anointed Christ,

first, with the oil of priestly dignity, as a priest to offer sacrifices: he anointed him with holy oil (Sir 45:18[15]);

second, with the oil of royal power, as a king to govern: I anointed you king (2 Sam 12:7) and prince of my people;

third, the oil of immense strength, as a boxer to fight: how was the shield of the valiant cast away, the shield of Saul as though he had not been anointed with oil? (2 Sam 1:21);

fourth, the oil of eminent gladness, as a liberal man to have mercy: glad is the man that shows mercy and lends (Ps 111[112]:5); God, your God, has anointed you with the oil of gladness above your fellows (Ps 44:8).

1080. Likewise, the devout servant anoints Christ:

first, with the tears of compunction: anoint your head, and wash your face (Matt 6:17);

second, with the ointment of devotion: but she with ointment has anointed my feet (Luke 7:46);

third, with the oil of pure intention: at all times let your garments be white, and let not oil depart from your head (Eccl 9:8);

fourth, with the oil of praise and thanksgiving: Jacob arising in the morning, took the stone . . . and set it up for a title, pouring oil upon the top of it (Gen 28:18).

1081. But you shall be called the priests. Here he foretells the matter of joy as to the glory of men. And concerning this, he does three things.

First, he shows the perfection of their glory, because they are glorious in spiritual things: priests, as living a holy life worthy of priesthood, as 2 Kings 8:18 says of the sons of David: how they are numbered among the children of God, and their lot is among the saints (Wis 5:5); they are glorious, too, in temporal things: you shall eat the strength of the Gentiles, that is, you shall be refreshed and sustained by the strength of the Persians and Medes; you shall pride yourselves, you shall be exalted, above: when the multitude of the sea shall be converted to you, the strength of the Gentiles shall come to you (Isa 60:5). Mystically: the apostles are priests, as the teachers of the gentiles, and they delighted in the strength of the martyrs.

1082. And he assigns the reason for the perfection: for your double confusion, as if to say: you had confusion from lack of spiritual and temporal things; they shall praise, that is, your neighbors, seeing, their part, the recompense of double goods, made to them by God: I will render you double as I declare today (Zech 9:12). Mystically: the Church receives rewards in the goods of soul and body for the double confusion from the faithlessness of the gentiles and the Jews.

1083. Second, he touches on the duration of their glory: everlasting joy. This is true as long as they remained in justice, as Jeremiah 18:7–10 explains, above: everlasting joy shall be upon their heads: they shall obtain joy and gladness (Isa 35:10).

And he assigns the reason: for I am the Lord. And this is the sense: because the Lord loves justice, he will grant to you that you will be just, that thus you may be pleasing to him, and he will make a covenant with you of everlasting joy; I hate robbery in a holocaust: he that offers sacrifice of the goods of the poor, is as one that sacrifices the son in the presence of his father (Sir 34:24); a perpetual covenant: and I will make a new covenant with the house of Israel, and with the house of Judah (Jer 31:31).

1084. Third, the divulging of their glory: and they shall know their seed among the Gentiles. This refers either to the Jews who were known for their religious worship, or to the spiritual seed of the apostles: and their children for their sakes remain for ever (Sir 44:13).

1085. I will greatly rejoice. Here the people receive the promise and give thanks. And concerning this, he does two things.

First, in the person of the people or of the Church, he expresses joy of heart: I will greatly rejoice: but I will rejoice in the Lord: and I will joy in God my Jesus (Hab 3:18).

Second, he confesses the divine benefit,

and first, under the likeness of clothing, inasmuch as the divine benefits protect them from sufferings: for he has clothed me with the garments of salvation, above: put on the garments (Isa 52:1) of your joy.

Second, under the likeness of adornments, inasmuch as they adorn them: as a bridegroom. Mystically, as to the perfect in the Church, taking the place of Christ; and as a bride, as to the imperfect: I will clothe you with the double garment (Bar 5:2).

Third, under the likeness of buds, as to their fruits: for as the earth brings forth her bud, above: it shall bud forth and blossom, and shall rejoice with joy and praise (Isa 35:2).

Chapter 62

62:1 For Zion’s sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her savior be lighted as a lamp.

62:2 And the Gentiles shall see your just one, and all kings your glorious one: and you shall be called by a new name, which the mouth of the Lord shall name.

62:3 And you shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of your God.

62:4 You shall no more be called Forsaken: and your land shall no more be called Desolate: but you shall be called My pleasure in her, and your land inhabited. Because the Lord has been well pleased with you: and your land shall be inhabited.

62:5 For the young man shall dwell with the virgin, and your sons shall dwell in you. And the bridegroom shall rejoice over the bride, and your God shall rejoice over you.

62:6 Upon your walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace. You that are mindful of the Lord, hold not your peace,

62:7 and give him no silence till he establish, and till he make Jerusalem a praise in the earth.

62:8 The Lord has sworn by his right hand, and by the arm of his strength: if I will give your corn to be meat for your enemies: and the sons of the strangers shall drink your wine, for which you have labored.

62:9 For they that gather it, shall eat it, and shall praise the Lord: and they that bring it together, shall drink it in my holy courts.

62:10 Go through, go through the gates, prepare the way for the people, make the road plain, pick out the stones, and lift up the sign to the people.

62:11 Behold the Lord has made it to be heard in the ends of the earth, tell the daughter of Zion: behold your Savior comes: behold his reward is with him, and his work before him.

62:12 And they shall call them, The holy people, the redeemed of the Lord. But you shall be called: a city sought after, and not forsaken.

1086. For Zion’s sake. Here he promises the honor of glory to the people.

And first, the petition of the prophet is set out;

second, the promise of the Lord: the Lord has sworn (Isa 62:8).

Concerning the first, he does two things:

first, he himself asks;

second, he leads others to ask: you that are mindful of the Lord (Isa 62:6).

1087. Concerning the first, he does two things.

First, he himself asks for the birth of a savior: for Zion’s sake, namely, for her advantage, or for love of her, I will not hold my peace, from prayers before God; her savior, Cyrus; as brightness, in the glory of his kingdom. Mystically: I will not hold my peace, from the preaching of Christ because of contradiction; Zion, of the king; Jerusalem, of the priests; her savior, Christ: his face as the appearance of lightning (Dan 10:6).

1088. Second, he shows the fruit of the coming of the Savior.

First, as to the glory of the city, promising this glory in three things.

In the dignity of the king: and the Gentiles shall see, admiring and revering, your just one, Christ or Cyrus: all the ends of the earth have seen the salvation of our God (Ps 97[98]:3).

In the newness of its name, and you shall be called by a new name, according to the custom of the ancients, who gave new names from new events, and afterwards he will pronounce this name. Mystically, the Church, which was formerly the Synagogue: I will give him a white counter: and in the counter, a new name (Rev 2:17).

In the defense of divine protection: and you shall be a crown of glory, because your God will glory in you, as a king glories in the crown of his kingdom; in the hand of the Lord, that is, in his protection: they shall receive a kingdom of glory, and a crown of beauty at the hand of the Lord (Wis 5:17). Mystically: the Church is like a crown, with which the Son of God is crowned by the Father.

And he excludes disgrace, and in so doing again pronounces a new name, you shall no more be called Forsaken: because they say of you (Ezek 36:13).

1089. Second, as to the joy of the inhabitants of the city; both as to boys: for the young man shall dwell with the virgin; and as to grown men: and your sons shall dwell in you; and as to married men: and the bridegroom shall rejoice over the bride: there shall be heard again in this place (Jer 33:10). Mystically: the young man shall dwell with the virgin, chastely, as Mary dwelled with Joseph; the bridegroom, Christ; the bride, the Church.

1090. Third, as to the diligent guarding of the city’s buildings, which is expressed in Nehemiah 4:17: with one hand they built, and with the other they fought. Upon your walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace. This is spoken according to the likeness of watchmen who guard the city; or by a metaphor it indicates the diligence of the princes, who governed the people, or of preachers in the Church: and they rested not day and night, saying: holy, holy, holy (Rev 4:8).

1091. You that are mindful of the Lord. Here he leads others to make a similar petition: hold not your peace, from prayer; and give him, God, no silence: always rejoice. Pray without ceasing (1 Thess 5:16–18).

1092. The Lord has sworn by his right hand. Here the Lord promises to fulfill the petition.

And first, as to driving back their enemies: if, supply: you do not trust in me, I will give your corn to be meat for your enemies: he that tills his ground (Prov 28:19), and eats not the fruit from it.

Second, as to the liberation of captives, as to the preparation of the way: go through, you messengers of Cyrus and Darius; pick out the stones, impediments: take the stones out of the way (Jer 50:26); or you, watchmen of the walls: preachers. As to the granting of joy: lift up the sign, the decree of Cyrus that all the captives could return, or the sign, of the cross, above: he shall set up a sign unto the nations (Isa 11:12). And as to the retribution of justice: tell the daughter of Zion, the people of the Jews, behold your Savior, God, or Cyrus; behold his reward is with him, that he might repay good things to you and evil things to your enemies. Mystically, this refers to the coming of Christ to judge, above (Isa 40:9–10) has the same thing.

Third, where it says, and they shall call them, he sets out the honor of the liberated people, who had a great reputation of holiness, because of the benefits given to them, above: after this you shall be called the city of the just, a faithful city (Isa 1:26). Mystically, this refers to the Church and the Christian people.

1093. Note on the words, for Zion’s sake I will not hold my peace (Isa 62:1), that the saints hold not their peace

first, because of the desire inflamed in them: there came in my heart the word of the Lord as a burning fire (Jer 20:9);

second, because of the truth evident to them: for we cannot but speak the things which we have seen (Acts 4:20);

third, because of the office enjoined on them: for a necessity lies upon me. For woe is unto me if I preach not the gospel (1 Cor 9:16);

fourth, because of the reward expected by them: in doing good, let us not fail. For in due time we shall reap, not failing (Gal 6:9).

1094. Note also on the words, till her just one come forth as brightness (Isa 62:1), that Christ shines

first, in the image of the Father: being the brightness of his glory and the figure of his substance (Heb 1:3);

second, in the light of the saints: in the brightness of the saints: from the womb before the day star I begot you (Ps 109[110]:3);

third, in the fullness of glory: his face did shine as the sun (Matt 17:2);

fourth, in rightness of doctrine, above: the Gentiles shall walk in your light, and kings in the brightness of your rising (Isa 60:3).

Chapter 63

63:1 Who is this that comes from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength? I, that speak justice, and am a defender to save.

63:2 Why then is your apparel red, and your garments like theirs that tread in the winepress?

63:3 I have trodden the winepress alone, and of the Gentiles there is not a man with me: I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel.

63:4 For the day of vengeance is in my heart, the year of my redemption is come.

63:5 I looked about, and there was none to help: I sought, and there was none to give aid: and my own arm has saved for me, and my indignation itself has helped me.

63:6 And I have trodden down the people in my wrath, and have made them drunk in my indignation, and have brought down their strength to the earth.

63:7 I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord has bestowed upon us, and for the multitude of his good things to the house of Israel, which he has given them according to his kindness, and according to the multitude of his mercies.

63:8 And he said: surely they are my people, children that will not deny: so he became their savior.

63:9 In all their affliction he was not troubled, and the angel of his face saved them: in his love, and in his mercy he redeemed them, and he carried them and lifted them up all the days of old.

63:10 But they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.

63:11 And he remembered the days of old of Moses, and of his people: where is he that brought them up out of the sea, with the shepherds of his flock? Where is he that put in the midst of them the spirit of his Holy One?

63:12 He that brought out Moses by the right hand, by the arm of his majesty: that divided the waters before them, to make himself an everlasting name.

63:13 He that led them out through the deep, as a horse in the wilderness that stumbles not.

63:14 As a beast that goes down in the field, the spirit of the Lord was their leader: so didst you lead your people to make yourself a glorious name.

63:15 Look down from heaven, and behold from your holy habitation and the place of your glory: where is your zeal, and your strength, the multitude of your bowels, and of your mercies? They have held back themselves from me.

63:16 For you are our father, and Abraham has not known us, and Israel has been ignorant of us: you, O Lord, are our father, our redeemer, from everlasting is your name.

63:17 Why have you made us to err, O Lord, from your ways: why have you hardened our heart, that we should not fear you? Return for the sake of your servants, the tribes of your inheritance.

63:18 They have possessed your holy people as nothing: our enemies have trodden down your sanctuary.

63:19 We are become as in the beginning, when you didst not rule over us, and when we were not called by your name.

1095. Who is this. Here he begins to treat the separation of the wicked from the good in the execution of the promised salvation. And this is divided into three parts:

in the first, he introduces the judge, as though to distinguish between them;

in the second, he sets out a petition, to the judge, where it says, I will remember the tender mercies of the Lord (Isa 63:7);

in the third, the judge wisely pronounces the separation: they have sought me (ch. 65).

Concerning the first, he does two things:

in the first, the question is raised of the person of the judge;

in the second, the question of the quality of his clothing: why then is your apparel red? (Isa 63:2).

1096. Concerning the first, he does two things.

First, he sets out the question;

second, the response: I, that speak justice.

And it should be known that all the saints agree in explaining these words as referring to Christ; and the question comes from the angels, who indeed did not fully understand the mystery of the Incarnation of Christ, and therefore they asked as though ignorant, as Jerome says.

But Augustine seems to say the opposite of this on Genesis, where he says that from the beginning of their creation the angels knew everything that God was going to do, whether he imparted the seminal virtues of things to the things, or retained to himself alone that they would come to be, although it would inhere in things that they could come to be; and thus, it seems that they did understand the mystery in this way.

1097. To which the Gloss on Ephesians 3:8, to me, the least of all the saints, responds, saying that the greater angels understood the mystery, but the lesser angels, whose voice this is, did not know of it. Nevertheless, Dionysius seems to say otherwise in De Cael. Hier. 7.3; for he thinks that this question belongs to the supreme angels, who receive illuminations immediately from God; thus, God immediately responds to them: I, that speak, although from reverence for Christ, they ask each other, like disciples waiting for the response of their teacher. But although the supreme angels knew mysteries of this kind as to the substance of the deed, nevertheless, they did not know them perfectly as to their particular circumstances; thus, the mystery is seen even better by a superior perfect intellect, namely, the divine intellect, than an angelic intellect: therefore, they seek to be more illuminated above this, that they might understand more perfectly.

1098. They are amazed, however, by three things.

First, the coming of the victorious one: who is this that comes, into heaven, from Edom, earth, for “Edom” means “bloody” or “earthly”; with dyed garments from Bosra, hell, formerly fortified by a guard of demons. “Bosra” is sometimes the proper name of a certain city in the land of Moab and is sometimes an appellative name, meaning a fortified land or city: thus, it is frequently used for the land of Idumea, which is fortified by mountains, but here it is used for Jerusalem, or hell. Garments, that is, bodily members, dyed, with the blood of his passion, above: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment (Isa 34:5).

Second, they are amazed at the beauty of his appearance: this beautiful (formosus) one, from “formo,” hot, and thus someone is “formosus” who is roused up because of heat; or from “form,” and thus he is called “formosus” because of his shape, that is, the proper symmetry of his members; in his robe, in the clothing of humanity: on whom the angels desire to look (1 Pet 1:12).

Third, they doubt his powerful advance, walking, into heaven, not by angelic help, but by his own power, which was unheard of up to this point: upholding all things by the word of his power (Heb 1:3).

1099. I. Here he sets out the response, and he shows himself to be judge: that speak justice, that is, who have authority to bring forth judgment on the Gentiles, above (Isa 42:1); teacher, above: I am the Lord that speak justice (Isa 45:19); and Savior: I am a defender, against the demons, to save, the human race: the Lord is my strength and my praise, and he is become salvation to me (Exod 15:2); the Lord is as a man of war, Almighty is his name (Exod 15:3).

1100. Note on the words, this beautiful one, that Christ is beautiful

first, because he glows with the splendor of divinity: who being the brightness of his glory and the figure of his substance (Heb 1:3);

second, because he is fashioned in conformity of union: you are beautiful above the sons of men (Ps 44:3[45:2]);

third, because he is distinguished by the diverse color of virtue: my beloved is white and ruddy (Song 5:10);

fourth, because he is clothed with honesty of conduct: be glorious, and put on goodly garments (Job 40:5).

1101. Why then is your apparel red? Here he sets out the second question, concerning his clothing.

And first, he sets out the question: why then, as if to say: it is not the just, but the wicked who usually bear the marks of blood like this, not saviors, but rather murderers; like theirs that tread in the winepress: for there is red wine in that region that dyes clothing like blood: and Jesus was clothed with filthy garments (Zech 3:3).

Second, he sets out the answer: I have trodden.

And first, he assigns the reason for the redness of his garments;

second, he goes through the entire order of the matter: for the day of vengeance is in my heart (Isa 63:4).

1102. Concerning the first, he does three things.

First, he tells of his victory alone: the winepress, namely, the cross on which he was pressed by the weight of his passion, I have trodden, my enemies, alone, suffering and conquering; and of the Gentiles there is not a man with me, to help me, because everyone fled, abandoning him. And he says expressly, not a man, because of the Blessed Virgin, in whom faith never failed: a cluster of cypress my love is to me, in the vineyards of Engaddi (Song 1:13); the Lord has trodden the winepress for the virgin daughter of Judah (Lam 1:15).

Second, he touches on vengeance against his enemies: I have trampled on them, the demons, or the Jews; in my wrath, my enkindled anger: you shall walk upon the asp and the basilisk: and you shall trample under foot the lion and the dragon (Ps 90[91]:13).

Third, he deduces, as it were, the cause of the redness of his garments: blood, my own blood, for it comes forth from my body, their blood, for it is given over to their power to pour it out, is sprinkled. He says this in the likeness of a victor, whose garments are stained with gore, above: garment mingled with blood (Isa 9:5); I have stained, in their estimation.

1103. For the day of vengeance. Here he goes through the entire order of the matter.

And first, he sets out the suitableness of the time: vengeance, as to the demons; redemption, as to the just, whose recompense had been delayed until then, above: it is the day of the vengeance of the Lord (Isa 34:8).

Second, he sets out the necessity of salvation: I looked about, and there was none to help, the human race, who could save it, above: he saw that there is not a man (Isa 59:16); or there was none to help, me on the cross: my brethren have withdrawn from me, and my acquaintance have departed from me (Job 19:13); I looked on my right hand, and beheld, and there was no one that would know me (Ps 141:5[142:4]); they compassed me on every side (Sir 51:10[7]).

Third, the completion of salvation: and my own arm, my power, has saved for me, that is, accomplished the salvation of resurrection for me, or the salvation of the human race: his right hand has wrought for him salvation, and his arm is holy (Ps 97[98]:1).

Fourth, the exposition of his vengeance: and I have trodden down the people, the Jews, through the Romans, and have made them drunk, filled them with affliction, and have brought down their strength, the Jews and the demons, above: the Lord of hosts has designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth (Isa 23:9).

1104. This may all also be explained literally, so that the Lord would be introduced metaphorically, as though coming to wipe out the various enemy peoples of the Jews, and especially the Edomites. And he, according to the metaphorical manner of speaking, is clothed, above: he put on justice as a breastplate (Isa 59:17).

1105. I will remember the tender mercies of the Lord. Here the prophet offers a petition to the judge, who comes to speak and fulfill justice.

And first, he inclines him to compassion;

second, he offers his petition, O that you wouldst rend the heavens (ch. 64).

The first of these is divided into two parts:

in the first, he inclines him to compassion by recalling his former benefits, which have passed away;

in the second, by recalling the dangers which they met: why have you made us to err? (Isa 63:17).

Concerning the first, he does two things.

First, he sets out the intention: all the things that the Lord has bestowed upon us, for our merits, as in good things, so, in the evils of punishments; good things, which he gave freely, I remembered your mercy, O Lord (Sir 51:11[8]).

Second, he describes the intention.

1106. And first, he recalls the benefits, as to their escape from dangers, recalling his particular election: and he, namely, God, said: surely, although they may be against me, they are children that will not deny, namely, Abraham, or that will not deny, because they at least keep my faith: the Lord is my strength and my praise (Exod 15:2).

And as to his diligent protection: in all their affliction; and he himself was troubled, from compassion; or he was not troubled, right away, but he delayed even now, that they might be corrected; and the angel of his face, that is, the angel that sees my face, saved them, as their leader in the desert: lead this people whither I have told you: my angel shall go before you (Exod 32:34); he has given his angels charge over you; to keep you in all your ways (Ps 90[91]:11).

And as to fatherly love: in his love he redeemed them, from Egypt; he carried them, in the desert; and lifted them up, that is, he exalted them over the others in the promised land: Israel was a child (Hos 11:1).

1107. Second, he touches on the benefits as to the remission of faults.

And first, he sets out their fault: but they; his spirit, namely God’s, or the spirit of his Holy One, Moses, through their various quarrels: and Moses was afflicted for their sakes, because they exasperated his spirit (Ps 105[106]:32–33).

Second, he sets out their punishment: and he, namely, God, was turned to be their enemy: the Lord is become as an enemy (Lam 2:5); you are changed to be cruel toward me (Job 30:21).

Third, he sets out the remission of the fault: and he remembered, at last, Moses, who prayed for them: either forgive them, or strike me out of the book that you have written (Exod 32:31–32); he has remembered his covenant for ever: the word which he commanded to a thousand generations (Ps 104[105]:8).

1108. Note on the words, I have trodden the winepress (Isa 63:3), that from the winepress of the cross flowed,

first, blood to redeem: you were not redeemed with corruptible things, as gold or silver, from your vain conversation, but with the precious blood of Jesus Christ (1 Pet 1:18–19);

second, water to clean: he brought forth water out of the rock (Ps 77[78]:16); I will pour upon you clean water (Ezek 36:25);

third, oil to heal: the rock poured me out rivers of oil (Job 29:6);

fourth, honey to solidify: that he might suck honey out of the rock (Deut 32:13);

fifth, wine to console: your presses shall run over with wine (Prov 3:10).

1109. Where is he that brought them up? Here he laments the same benefits taken away from them.

And first, he laments the lack of benefits: where is he that brought them up out of the sea?, Moses, or God; with the shepherds, Miriam and Aaron: she led them out in the hands of the holy prophet (Wis 11:1). Where is he that put in the midst of them the spirit of his Holy One?, Moses, which is found in Numbers 11. By the right hand, prosperously; where is the spirit that divided the waters before them? Who divided the Red Sea into parts (Ps 135[136]:13). And where is he that led them out as a horse that stumbles not, namely, without hindrance. As a beast that goes down, with an unhindered course; the spirit of the Lord was their, the people’s, leader: and in the Red Sea a way without hindrance (Wis 19:7); they shall walk confidently (Prov 3:23); where are his miracles? (Judg 6:13).

1110. Second, he inclines the judge to affection.

And first, he seeks a hearing: look down from heaven: you will hear from your holy heaven (1 Kgs 8:32).

Second, he provokes him to mercy: where is your zeal with which you loved us. Lord, where are your ancient mercies? (Ps 88:50[89:49]); if he withhold the waters, all things shall be dried up (Job 12:15).

Third, he sets out a cause for having mercy: for you are our father, and Abraham has not known us, when he was still alive, because we did not then exist; or, even now, he is unwilling to pray for us, because we do not call upon him; or, according to Augustine, because the dead, even the saints, do not know what is to be done for the living: but this is to be understood as to the power of human knowledge, not as to the illumination of divine light: he is your father, that has possessed you, and made you, and created you (Deut 32:6).

1111. Why have you made us to err? Here he sets out the evils which they met.

And first, as to the evils of their fault: you made us to err, permitting, not sending grace and not correcting, from your ways, commands; you hardened, permitted: he has mercy on whom he will. And whom he will, he hardens (Rom 9:18).

1112. Second, he sets out the evils of their punishment.

And first, he asks for mercy: return, from wrath to mercy, for the sake of your servants, our fathers: return, O Lord, how long? And be entreated in favor of your servants (Ps 89[90]:13); convert us, O Lord, to you, and we shall be converted: renew our days, as from the beginning (Lam 5:21).

Second, he sets out their misery as to slavery: they have possessed your holy people as nothing, that is, without resistance, above: O Lord our God, other lords besides you have had dominion over us (Isa 26:13); as to the profanation of their holy places: our enemies have trodden down your sanctuary: the holy places are come into the hands of strangers (1 Macc 2:8). As to the loss of their former honor: we are become, without a king, without the temple, as in the beginning, in Egypt, or even before the calling of Abraham: but you, O Lord, are among us, and your name is called upon by us, forsake us not (Jer 14:9).

Chapter 64

64:1 O that you wouldst rend the heavens, and wouldst come down: the mountains would melt away at your presence.

64:2 They would melt as at the burning of fire, the waters would burn with fire, that your name might be made known to your enemies: that the nations might tremble at your presence.

64:3 When you shall do wonderful things, we shall not bear them: you didst come down, and at your presence the mountains melted away.

64:4 From the beginning of the world they have not heard, nor perceived with the ears: the eye has not seen, O God, besides you, what things you have prepared for them that wait for you.

64:5 You have met him that rejoices, and doth justice: in your ways they shall remember you: behold you are angry, and we have sinned: in them we have been always, and we shall be saved.

64:6 And we are all become as one unclean, and all our justices as the rag of a menstruous woman: and we have all fallen as a leaf, and our iniquities, like the wind, have taken us away.

64:7 There is none that calls upon your name: that rises up, and takes hold of you: you have hid your face from us, and have crushed us in the hand of our iniquity.

64:8 And now, O Lord, you are our father, and we are clay: and you are our maker, and we all are the works of your hands.

64:9 Be not angry enough, O Lord, and remember no longer our iniquity: behold, see we are all your people.

64:10 The city of your sanctuary is become a desert, Zion is made a desert, Jerusalem is desolate.

64:11 The house of our holiness, and of our glory, where our fathers praised you, is burnt with fire, and all our lovely things are turned into ruins.

64:12 Wilt you refrain yourself, O Lord, upon these things, will you hold your peace, and afflict us vehemently?

1113. O that you wouldst rend. Here he offers a petition.

And first, he asks for the presence of the judge;

second, he asks for mercy: behold you are angry (Isa 64:5).

Concerning the first, he does two things.

First, he sets out the petition;

second, the fulfillment of the petition: you didst come down (Isa 64:3).

Concerning the first of these, he does two things.

First, he asks for the coming of the judge: O that you wouldst rend the heavens. He speaks figuratively, as though to one living above the heavens; or: that you would empty yourself, putting aside your majesty, and would assume flesh: bow down your heavens and descend (Ps 143[144]:5).

1114. Second, he sets out the effect of the coming of the judge

[first,] in insensible creatures, namely in the mountains: the mountains would melt away at your presence, as if to say: they would not endure your presence, if it pleased you; or the mountains, the powerful and the proud, above: the mountains shall be melted (Isa 34:3) with their strength. In the waters: the waters would burn with fire, because you are all fiery, if you should wish: at another time the fire, above its own power, burnt in the midst of water (Wis 16:19); or, by the waters are signified peoples: the many waters are many peoples (Rev 17:15).

Second, the effect on men,

and first, on the gentiles: that the nations might tremble at your presence: the Gentiles shall be troubled (Ps 64:8–9[65:7–8]); literally, they will be shaken; or this refers to the conversion of the gentiles after the coming of Christ.

Second, the effect on the Jews: when you shall do wonderful things, we shall not bear, that is, we, who are accustomed to see and hear, because of our stupor, as they were terrified in Exodus 20:18, thus: they that had excused themselves (Heb 12:19); or we shall not bear his coming, even having seen his miracles.

1115. You didst come down. Here he sets out the fulfillment of the petition.

And first, as to his coming: you didst come down, to judge us: using the past tense for the future; or, into the womb of the virgin. Or better, according to the literal sense, he sets out the proof of the effect, as if to say: if you should come down now, the same things would happen, which happened when you came down to free your people from Egypt (Exod 4); he bowed the heavens, and came down, and darkness was under his feet (Ps 17:10[18:9]).

1116. Second, as to the effect.

First, in wonders: at your presence the mountains, the rocks of Arnon, melted away, Numbers 21:14–15; the mountains skipped (Ps 113[114]:4); mystically: the Jews, or the demons.

Second, in benefits,

and first, he sets out the greatness of his benefits: from the beginning of the world they have not heard, for never has anything been seen or heard, like what God did for the Jews, and will do for the saints in glory: eye has not seen, nor ear heard: neither has it entered into the heart of man, what things God has prepared for them that love him (1 Cor 2:9).

Second, as to the promptness of his benefitting them: you have met him that rejoices, to help him, while he was still petitioning or coming to you; him that rejoices, in you: wisdom goes about seeking such as are worthy of her (Wis 6:17). Mystically: Simeon (Luke 2).

1117. Behold you are angry. Here he sets out mercy.

And first, he shows the need of the petitioner;

second, he offers the petition: and now, O Lord (Isa 64:8).

Concerning the first, he does two things.

First, he shows his need from the eminence of evil, as to their fault; then from the committing of evils: behold you are angry, and we have sinned: the order is reversed: for this reason you are angry, because we have sinned, and, nevertheless, we shall be saved, by your mercy, above: our wicked doings are with us (Isa 59:12).

And as to the imperfection of their good deeds: and we are all become as one unclean, and all our justices, because they are wrapped up in other sins: if I be washed, as it were, with snow waters, and my hands shall shine ever clean, yet you shall plunge me in filth, and my garments shall abhor me (Job 9:30–31).

And as to their punishment: and we have all fallen, killed, or from our state of worthiness; and our iniquities, like the wind, have taken us away, from our land: against a leaf, that is carried away with the wind, you show your power (Job 13:25).

1118. Second, he shows the need of the petitioner as to lack of help.

And first, lack of human help: there is none that calls upon and takes hold of you, with prayers: I held him: and I will not let him go (Song 3:4);

second, lack of divine help: you have hid your face, of your mercy, and have crushed us in the hand, that is, the work, of our iniquity; according to what it says in Proverbs 18:21: I will hide my face from them (Deut 32:20).

1119. And now, O Lord. Here he sets out mercy. And concerning this, he does two things.

First, he asks for mercy, assigning the reason: you are our father: as clay is in the hand of the potter, so are we in the hand of God (Jer 18:6); remember, I beseech you, that you have made me as the clay (Job 10:9). And he offers the petition: be not angry enough, that is, exceedingly, or according to what our merits demand: remember not our former iniquities: let your mercies speedily prevent us (Ps 78[79]:8).

Second, he sets out their misery: behold, Lord, see we are all. The city of your sanctuary (sancti), that is, the sanctuary of the temple, namely, Jerusalem: the enemy has put out his hand to all her desirable things (Lam 1:10). And he wonders at his patience: will you refrain yourself, O Lord, upon these things? Why look you upon our iniquities? (Hab 1:13).

1120. Note on the words, what things you have prepared for them that love thee (Isa 64:4), that God prepares for the saints,

first, a place of eternal rest: if not, I would have told you: because I go to prepare a place for you (John 14:2);

second, a kingdom of eternal dignity: come, you blessed of my Father, possess you the kingdom prepared for you from the foundation of the world (Matt 25:34);

third, a table of divine refreshment: you have prepared a table before me (Ps 22[23]:5);

fourth, a lamp of eternal light: I have prepared a lamp for my anointed (Ps 131[132]:17).

1121. Note also on the words, all our justices as the rag of a menstruous woman (Isa 64:4), that a work of justice is defiled by filth,

first, of mortal stain: you have stained your glory (Sir 47:22[20]);

second, of negligence committed: cursed be he that doth the work of the Lord negligently (Jer 48:10);

third, of perverse intention: if your eye scandalize you (Matt 5:29);

fourth, of rising pride, above: the wind shall carry them all off (Isa 57:13).

Chapter 65

65:1 They have sought me that before asked not for me, they have found me that sought me not. I said: behold me, behold me, to a nation that did not call upon my name.

65:2 I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts.

65:3 A people that continually provoke me to anger before my face, that immolate in gardens, and sacrifice upon bricks.

65:4 That dwell in sepulchers, and sleep in the temples of idols: that eat swine’s flesh, and profane broth is in their vessels.

65:5 That say: depart from me, come not near me, because you are unclean: these shall be smoke in my anger, a fire burning all the day.

65:6 Behold it is written before me: I will not be silent, but I will render and repay into their bosom.

65:7 Your iniquities, and the iniquities of your fathers together, says the Lord, who have sacrificed upon the mountains, and have reproached me upon the hills; and I will measure back their first work in their bosom.

65:8 Thus says the Lord: as if a grain be found in a cluster, and it be said: destroy it not, because it is a blessing: so will I do for the sake of my servants, that I may not destroy the whole.

65:9 And I will bring forth a seed out of Jacob, and out of Judah a possessor of my mountains: and my elect shall inherit it, and my servants shall dwell there.

65:10 And the plains shall be turned to folds of flocks, and the valley of Achor into a place for the herds to lie down in, for my people that have sought me.

65:11 And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it,

65:12 I will number you in the sword, and you shall all fall by slaughter: because I called and you did not answer: I spoke, and you did not hear: and you did evil in my eyes, and you have chosen the things that displease me.

65:13 Therefore thus says the Lord God: behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty.

65:14 Behold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit.

65:15 And you shall leave your name for an oath to my elect: and the Lord God shall slay you, and call his servants by another name.

65:16 In which he that is blessed upon the earth, shall be blessed in God, amen: and he that swears in the earth, shall swear by God, amen: because the former distresses are forgotten, and because they are hid from our eyes.

65:17 For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart.

65:18 But you shall be glad and rejoice for ever in these things, which I create: for behold I create Jerusalem a rejoicing, and the people thereof joy.

65:19 And I will rejoice in Jerusalem and joy in my people, and the voice of weeping shall no more be heard in her nor the voice of crying.

65:20 There shall no more be an infant of days there, nor an old man that shall not fill up his days: for the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed.

65:21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruits of them.

65:22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree, so shall be the days of my people, and the works of their hands shall grow old.

65:23 My elect shall not labor in vain, nor bring forth in trouble; for they are the seed of the blessed of the Lord, and their posterity with them.

65:24 And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear.

65:25 The wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent’s food: they shall not hurt nor kill in all my holy mountain, says the Lord.

1122. They have sought me. Here the judge, namely, God, gives the sentence of the separation of the wicked from the good, in the reception of the promised salvation. And this is divided into two parts:

in the first, he pronounces the sentence of separation;

in the second, he determines the manner of execution: thus says the Lord (ch. 66).

Concerning the first, he does two things.

First, he promises a response, showing the opportunity of responding: they have sought me that before asked not for me, as if to say: thus far, you Jews have not sought after me, but idols; because you ask, I will respond. Mystically, this concerns the conversion of the gentiles: I was found by them that did not seek me (Rom 10:20). And he sets out the promise: I said: behold me, behold me, to a nation, I will respond, namely, to the Jews, or I will be turned to the converted gentiles, I to my beloved, and my beloved to me (Song 6:2).

1123. Second, he sentences separation: I have spread forth my hands.

And first, he sentences the separation of the wicked from the good, because of sins of transgression;

second, because of sins of omission: and you, that have forsaken (Isa 65:11).

The first of these is divided into two:

in the first, he threatens punishment for the wicked;

in the second, he promises rewards for the good: thus says the Lord (Isa 65:8).

Concerning the first, he does two things:

first, he denounces their fault of transgression;

second, he threatens punishment: these shall be smoke (Isa 65:5).

1124. He denounces their fault from three things.

First, from their ungratefulness for his benefits: I have spread forth my hands, giving many benefits, all the day, the whole time since I took them to myself; mystically, I have spread forth my hands, on the cross: every one walks (Jer 16:12) in a way that is not good.

Second, from the continuity of their sinning: a people that continually provoke me to anger before my face, for all things are naked and open to his eyes (Heb 4:13), or because they placed idols in the temple: they have provoked me with that which was no god (Deut 32:21).

Third, from the variety or seriousness of their sins, as to four things.

1125. First, as to the worship of idols: that immolate, to idols, in gardens, for they worshipped idols in places of pleasure, upon bricks, upon altars constructed from bricks, so that they could sustain the fire of sacrifice, above: they shall be confounded for their idols (Isa 1:29).

Second, as to their enthusiasm for divinations: that dwell in sepulchers, that they might have answers from the dead; in the temples (delubris), temples of idols so called from diluendo (“washing”), for they thought all things were washed away there; or because of the fonts, which were there for washing the victims and priests; and sleep, upon the hides of the victims for the purpose of divination: your temples shall be destroyed (Ezek 6:6).

Third, as to the uncleanness of their food: that eat swine’s flesh, and profane broth, from pork, below: they that did eat swine’s flesh, and the abomination, and the mouse (Isa 66:17).

Fourth, as to their contempt for the just: that say, namely, to those who do not adore idols: he is grievous unto us (Wis 2:15); or that say, to God: who say to God: depart from us, we desire not the knowledge of your ways (Job 21:14).

1126. These shall be smoke. Here he threatens punishment.

And first, the length of the punishment: smoke, that is, like smoke is consumed by fire, so shall they be burned by my anger: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).

Second, the certainty of punishment: behold it is written, for their sin is firmly in memory, and their punishment in preordination; I will not be silent, overlooking their sins: the sin of Judah is written (Jer 17:1), above: I have held my peace, always I have kept silence (Isa 42:14).

Third, the multitude of the punishments, because they are for all the sins of their fathers: but I will render: I am a jealous God, visiting the iniquity of the fathers upon the children (Exod 20:5). Who have reproached me, by adoring idols in the high places; and also for the sins of their youth: and I will measure back their first work, as if to say, I will make the punishment commensurate to the fault, above: she has received of the hand of the Lord double (Isa 40:2).

1127. Thus says the Lord. Here he promises rewards to the good.

And first, as to their preservation from evils: as if a grain, of a grape; it is a blessing, that is, it pleases God for it to be reserved for a blessing; for the sake of my servants, your fathers; that I may not destroy the whole, people of the Jews, above: it shall be as when one gathers (Isa 17:5) clusters in the vintage.

Second, as to their advancement in good things.

And first, as to the multiplication of their seed: and I will bring forth a seed out of Jacob, above: except the Lord of hosts had left us seed, we had been as Sodom (Isa 1:9).

Second, as to the restoration of the inheritance of their fathers: and my elect shall inherit it: they shall possess you for their inheritance: and you shall be their inheritance (Ezek 36:12).

Third, as to the fertility of their pastures: and the plains, and the valley of Achor, so called, because they stoned Achan there (Josh 7:24–26); I will give them the valley of Achor for an opening of hope (Hos 2:15).

1128. And you, that have forsaken. Here he separates the wicked from the consolation of the good, because of their sins of omission.

And first, he threatens punishment for the wicked;

second, he promises rewards for the good: because the former distresses are forgotten (Isa 65:16).

Concerning the first, he does two things.

First, he threatens them because they have abandoned God, and he sets out their fault: and you, Jews; that set for fortune, a god of the Egyptians, a table: he touches upon a ritual in which this god was worshipped, for, at the end of the year, a table was prepared for him, crammed with every food: they forsook God who made them, and departed from God their savior (Deut 32:15). And he sets out the punishment: I will number you in the sword, as if to say: so that none remain who will not be crushed: they shall fall by the sword, and by the famine (Jer 44:12).

1129. Second, because they did not obey when they were called back, and he sets out the fault: because I called and you did not answer: I called, and you refused (Prov 1:24).

And he threatens the punishment of separation.

First, in satisfaction of the body: therefore thus says the Lord God: behold my servants shall eat, and you shall be hungry: the rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good (Ps 33:11[34:10]).

Second, in joy of heart: behold my servants shall rejoice, and you shall be confounded: repenting, and groaning for anguish of spirit (Wis 5:3).

Third, in difference of name, and first, he sets out the sort of name the impious shall have: and you shall leave your name for an oath to my elect, that they might confirm their words thus: if it is not so, so shall it happen to me as happened to them: by the sword, and by the famine shall they die: and they shall be for an oath, and for a wonder, and for a curse, and for a reproach (Jer 44:12). And next he sets out the sort of name the good shall have: and call his servants; in which, namely, in which name, the name is Jesus; amen, faithfully, above: you shall be called by a new name, which the mouth of the Lord shall name (Isa 62:2).

1130. Because the former distresses are forgotten. Here he promises rewards seen.

And first, in general, as to the removal of evils: because the former distresses are forgotten, not because of lack of knowledge, but because they have been succeeded by good things, above: you shall forget the shame of your youth (Isa 54:4). And as to the restoration of goods: for behold I create new heavens, new help from heaven, and a new earth, new benefits from the earth; or this refers to the day of judgment, when the world will be renewed to the glory of the saints: the former things are passed away (Rev 21:4).

1131. Second, in particular: for behold I create Jerusalem.

And first, as to cheerfulness of heart: Jerusalem, earthly Jerusalem, but more, the heavenly Jerusalem; <a rejoicing, that is,> rejoicing, emphatically, so that all things are absorbed in joy, above: they shall obtain joy and gladness, and sorrow and mourning shall flee away (Isa 35:10).

1132. Second, as to length of life: there shall no more be an infant of days there, nor an old man that shall not fill up his days, dying before his time, but the child shall die a hundred years old, that is, when he will have reached such an age; and, if he be a sinner, although he will have lived to such an age, he shall be subject to a curse: Abraham died in a good old age (Gen 25:8). Mystically, in the heavenly Jerusalem, all will fill up their days, for none will die; the child shall die a hundred years old, that is, he who lived to old age childishly shall die, in eternal death: for venerable old age is not that of long time, nor counted by the number of years (Wis 4:8).

1133. Third, as to prosperity of goods, both as to security of their possessions: and they shall build: and they shall build houses (Ezek 28:26); they shall plant vineyards (Amos 9:14); and he assigns the reason: for as the days of a tree, that is, because they will live a long time just as the wood of a tree lasts a long time, the works of their hands shall grow old, that is, they shall remain in their use until old age: he shall be like a tree which is planted near the running waters (Ps 1:3). And as to the peace of their children: nor bring forth in trouble, as though bringing forth children into servitude to their enemies: good things continue with their seed (Sir 44:11).

1134. Fourth, as to the hearing of their prayers: and it shall come to pass, that before they call, with their mouth, above: at the voice of your cry, as soon as he shall hear, he will answer you (Isa 30:19).

1135. Fifth, as to the tranquility of peace: the wolf and the lamb, for those who formerly were tyrants and evildoers will abide peacefully with others, above (Isa 11:6) has the same.

Chapter 66

66:1 Thus says the Lord: heaven is my throne, and the earth my footstool: what is this house that you will build to me? And what is this place of my rest?

66:2 My hand made all these things, and all these things were made, says the Lord. But to whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembles at my words?

66:3 He that sacrifices an ox, is as if he slew a man: he that kills a sheep in sacrifice, as if he should brain a dog: he that offers an oblation, as if he should offer swine’s blood; he that remembers incense, as if he should bless an idol. All these things have they chosen in their ways, and their soul is delighted in their abominations.

66:4 Wherefore I also will choose their mockeries, and will bring upon them the things they feared: because I called, and there was none that would answer; I have spoken, and they heard not; and they have done evil in my eyes, and have chosen the things that displease me.

66:5 Hear the word of the Lord, you that tremble at his word: your brethren that hate you, and cast you out for my name’s sake, have said: let the Lord be glorified, and we shall see in your joy: but they shall be confounded.

66:6 A voice of the people from the city, a voice from the temple, the voice of the Lord that renders recompense to his enemies.

66:7 Before she was in labor, she brought forth; before her time came to be delivered, she brought forth a man child.

66:8 Who has ever heard such a thing? And who has seen the like to this? Shall the earth bring forth in one day? Or shall a nation be brought forth at once, because Zion has been in labor, and has brought forth her children?

66:9 Shall not I that make others to bring forth children, myself bring forth, says the Lord? Shall I, that give generation to others, be barren, says the Lord your God?

66:10 Rejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her.

66:11 That you may suck, and be filled with the breasts of her consolations: that you may milk out, and flow with delights, from the abundance of her glory.

66:12 For thus says the Lord: behold I will bring upon her as it were a river of peace, and as an overflowing torrent the glory of the Gentiles, which you shall suck; you shall be carried at the breasts, and upon the knees they shall caress you.

66:13 As one whom the mother caresses, so will I comfort you, and you shall be comforted in Jerusalem.

66:14 You shall see and your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known to his servants, and he shall be angry with his enemies.

66:15 For behold the Lord will come with fire, and his chariots are like a whirlwind, to render his wrath in indignation, and his rebuke with flames of fire.

66:16 For the Lord shall judge by fire, and by his sword unto all flesh, and the slain of the Lord shall be many.

66:17 They that were sanctified, thought themselves clean in the gardens behind one woman within, they that did eat swine’s flesh, and the abomination, and the mouse: they shall be consumed together, says the Lord.

66:18 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.

66:19 And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles:

66:20 And they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, says the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord.

66:21 And I will take of them to be priests, and Levites, says the Lord.

66:22 For as the new heavens, and the new earth, which I will make to stand before me, says the Lord: so shall your seed stand, and your name.

66:23 And there shall be month after month, and sabbath after sabbath: and all flesh shall come to adore before my face, says the Lord.

66:24 And they shall go out, and see the carcasses of the men that have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be a satisfying sight to all flesh.

1136. Thus says the Lord. Here he determines the manner of execution of the sentence.

And first, in particular, as to the Jews;

second, universally, as to all: but I know their works, and their thoughts (Isa 66:18).

The first is divided into two parts:

in the first, he excludes false confidence;

second, he sets out and determines the sentence that has been given as to the manner of execution: hear the word of the Lord (Isa 66:5).

1137. Concerning the first, he does two things.

First, he excludes false trust in the sanctity of the temple, showing that the temple is not the location of God:

both from the greatness of God, who fills all things, whose throne is said to be heaven, because it participates greatly in his goodness, as a seat holds the greater part of the one seated; the earth my footstool, because the earth participates least in his goodness, as the outer part of the seated person reaches to the footstool; or, by heaven, he indicates the saints, by earth, the earthly: if heaven, and the heavens of heavens, cannot contain you, how much less this house which I have built? (1 Kgs 8:27); do not I fill heaven and earth? (Jer 23:24); God dwells not in temples made with hands (Acts 17:24).

And from his rest, for each thing rests in the place which is its own; however, God does not rest in anything, but all things rest in him, as they are made by him: and what is this place of my rest, above: lift up your eyes on high, and see who has created these things (Isa 40:26). And he gives a useful remedy: but to whom shall I have respect, but to him that is poor and little, that is, the humble man, who reckons himself to be little, as to the present, and of a contrite spirit, concerning his past sins, and that trembles, as to his intention of doing future things: the eyes of the Lord are towards them that fear him (Sir 15:20[19]).

1138. Second, he excludes the confidence that they took from their rites of sacrifice.

And first, he sets out their rejection: he that sacrifices an ox, is as if he slew a man, as if to say: their sacrifices are so abominable, as if they were doing something against the law, because they were offering them to idols; as if he should bless, praise and venerate, an idol, above: offer sacrifice no more in vain (Isa 1:13).

Second, he shows the reason for their rejection,

first, setting out their fault: all these things have they chosen, namely, their sacrifices, walking in their wicked ways: who are glad when they have done evil, and rejoice in the most wicked things (Prov 2:14);

second, he threatens punishment: wherefore I also will choose their mockeries: he shall scorn the scorners (Prov 3:34); the fear which I feared, has come upon me: and that which I was afraid of, has befallen me (Job 3:25).

Third, he denounces the hardness of sinners: because I called: I called, and you refused (Prov 1:24).

1139. Hear the word of the Lord. Here he describes the manner of execution of the sentence.

And first, as to the rewards of the good;

second, as to the punishments of the wicked: and the hand of the Lord shall be known (Isa 66:14).

The first of these is divided into two.

First, he stirs up attention: hear the word of the Lord, you that tremble, from reverence for his words: you that fear the Lord, believe him (Sir 2:8);

second, he describes the promise.

And first, as to vengeance on the mockers, setting out their mockery: your brethren have said: let the Lord be glorified, as if to say: let the glory of the Lord, which you await, appear, as if to say: he will never appear, above: they shall come with speed swiftly, and there is none that shall faint, nor labor among them (Isa 5:26–27); and he foretells their confusion: but they shall be confounded, in this manner, because a voice of the people, fearing, the voice of the Lord, as to the tumult of their enemies: the voice of the day of the Lord is bitter (Zeph 1:14).

1140. Second, he describes the promise as to abundance of goods.

And first, as to the reuniting of the people, setting out the promise, before she was in labor, she brought forth; that is, the children of Jerusalem will be gathered to her suddenly and at the same time, just as if a woman brought forth a child suddenly, without first being in labor, above: the children are come to the birth (Isa 37:3). Mystically, this is interpreted as concerning the labor of the Blessed Virgin, and the labor of the Church in the conversion of the faithful, and the labor of eternal begetting.

And he introduces the wondering question: who has ever heard such a thing, above: who has begotten these? (Isa 49:21). And he sets out the response in the person of the Lord: shall not I that make others to bring forth children, myself bring forth, gathering the Jews, or the converted faithful; or the Son, from eternity. Similar to this is Psalm 93[94]:9: he that planted the ear, shall he not hear? Or he that formed the eye, doth he not consider? And these arguments hold, if that which belongs to the perfection of creatures is attributed [to God], removing all that which belongs to imperfection.

1141. Second, he promises immense comfort to the gathered Jews.

And first, he invites others to congratulation: rejoice with Jerusalem, and be glad with her, as in the object of joy, setting out the condition of congratulation as to affection: all you that love her: eat, O friends, and drink, and be inebriated, my dearly beloved (Song 5:1); as to the sign of affection: all you that mourn for her: blessed are they that mourn: for they shall be comforted (Matt 5:5). And the fruit of congratulation as to participation in her gladness or peace: that you may suck: your breasts are better than wine (Song 1:1); as to participation in her glory, that you may milk out, as though extracting milk: then shall you abound in delights in the Almighty (Job 22:6).

1142. Second, he promises an abundant gathering of peace: for thus says the Lord: behold I will bring upon her, so that an overflowing is called, as a river descending with great force comes and does not overflow; and of glory: and as an overflowing torrent, above: your peace had been as a river (Isa 48:18).

1143. Third, he promises full reception of comfort.

First, as to the administration of the gentiles: which you shall suck, that is, the glory of the Gentiles, for the kings of the gentiles themselves will comfort and sustain you; thus follows: at the breasts. Mystically: this is said of the Apostles, who delighted in the glory of the gentiles who were swiftly converted, and who carried them as at the breast with caressing admonitions, above: you shall suck the milk of the Gentiles (Isa 60:16).

Second, as to divine protection: as one whom the mother caresses: you have forgotten the consolation (Heb 12:5).

Third, as to the enjoyment of goods, you shall see good things given to you by God; bones, you who in adversity were like dry bones: you dry bones, hear the word of the Lord (Ezek 37:4). Or you shall see the divine essence: the light is sweet, and it is delightful for the eyes to see the sun (Eccl 11:7); and your bones shall flourish like an herb, in the resurrection.

1144. And the hand of the Lord shall be known. Here he promises punishment to the wicked.

And first, he threatens punishment, setting out the indignation of the judge: the hand, afflicting the impious, in his servants; or, the hand, of comfort, in his servants, by its effect, above: there is no indignation in me (Isa 27:4). And he sets out the magnitude of the punishment: for behold the Lord will come with fire, by which the city is to be burned, or by which the world is to be purified; and his chariots, the army of the Chaldeans, in which God comes, as it were, or the angels, who will come with him for judgment: a fire shall go before him (Ps 96[97]:3); they shall fall by the sword of God (Amos 9:10). And he sets out the multitude of those who are punished: the slain of the Lord shall be many, above: for there is a victim of the Lord in Bosra and a great slaughter in the land of Edom (Isa 34:6).

1145. Second, he reproaches their fault: they that were sanctified, thinking to cleanse themselves of uncleanness by the waters, or even by the sacrifices of idols, in the gardens, in which they worshipped idols, or occupied themselves with pleasure; behind one woman, copulating with women in the manner of beasts, or behind the gate, in other manuscripts; the mouse, the dormouse, contrary to the law (Lev 11:29), above: that eat swine’s flesh, and profane broth (Isa 65:4).

1146. But I. Here he describes the manner of separation as to everyone together.

And first, he decrees universal judgment: I know their works, and their thoughts, as though judging them for both; I come, in the day of judgment, or the various kingdoms of your enemies destroying also the wicked among you; they shall come, into Jerusalem after your return, either to judgment, or to faith: behold, I will raise them up out of the place wherein you have sold them (Joel 3:7).

1147. Second, he sets out the summons to judgment: and I will set a sign, the edict of Cyrus, among them, that is, the Jews who were with Zorobabel and the other leaders; to the Gentiles, to the nations whom the Jews had been dispersed; Lydia them that draw the bow, for they are good archers; my glory, which will appear in your liberation, above: he shall set up a sign unto the nations (Isa 11:12). Or he sets the sign of the cross on the apostles, so that they might convert all nations to God, as though prepared for judgment.

1148. Third, he sets out the preparation of those to be judged.

And first, as to the good;

second, as to the wicked: and they shall go out, and see (Isa 66:22).

The first of these is divided into two parts.

First, as to the Jews, he sets out their honorable return: and they shall bring all your brethren out upon horses, by which are signified the reinforcements they reverently received from the gentiles: the Lord will bring them to you (Bar 5:6); or by which are signified the various conditions of those who are converted to the faith, as the Gloss explains.

Second, the exaltation of their return,

first, as to their worthiness: and I will take of them to be priests, which was literally fulfilled in the Jews, and also in the apostles, above: you shall be called the priests of the Lord: to you it shall be said: you ministers of our God (Isa 61:6);

second, as to the preservation of their seed: for as the new heavens, as above, so shall your seed stand (Isa 65:17), forever: if these ordinances shall fail before me, says the Lord: then also the seed of Israel shall fail (Jer 31:36); or the saints will stand eternally renewed as heaven and earth;

third, as to the duration of their glory: and there shall be month after month, as if to say, month will follow month and feast will follow feast in your prosperity, above: year is added to year: the solemnities are at an end (Isa 29:1).

Mystically: the Church after the end, spiritual rest after carnal rest.

1149. Second, as to the gentiles, and all flesh shall come, for from the various nations they came to Jerusalem to adore the Lord: all the nations shall come and adore before you, O Lord (Ps 85[86]:9); or in the day of judgment.

1150. And they shall go out. Here he sets out the following judgment as to the wicked.

And first, the manifestation of the punishment: and they shall go out, coming to Jerusalem, and see, in the ancient sepulchers, and in the fields, the bones of their dead fathers, above: their slain shall be cast forth, and out of their carcasses shall rise a stink (Isa 34:3); or the saints will see the damned falling into damnation.

Second, he sets out the duration of the punishment: their worm, of conscience, by which they will be tortured even when they are dead, and their fire, of hell: he will give fire, and worms into their flesh (Jdt 16:21[17]).

Third, the delight from the punishments, as to those who see it: and they shall be a satisfying sight to all flesh, that is, to the saints: the just shall rejoice when he shall see the revenge (Ps 57:11[58:10]).

From which punishments may he liberate us, who grants us to begin and to finish.

1151. And thus ends the teaching and literal exposition on Isaiah according to Brother Thomas Aquinas, which Brother Jacob of Asti of the province of Lombardy, then a student in the studium generale of Naples, transcribed into legible script with completed citation of authorities. He also arranged the collations over the readings in particular places; and he did this for the use of the brothers of our Order and so that a copy might be had. Praise, therefore, be to him who grants us to begin and makes us to finish. Amen.

1152. Here ends the treatise on the literal meaning of Isaiah of Brother Thomas Aquinas of the Order of Preachers with completed citation of authorities. Thanks be to God.