Thomas Aquinas

In his own words on Isaiah

• Isaiah 1:1

  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).

  Commentary on Isaiah

• Isaiah 1:2

  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). 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).

  Commentary on Isaiah

• Isaiah 1:3

  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).

  Commentary on Isaiah

• Isaiah 1:4

  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).

  Commentary on Isaiah

• Isaiah 1:5

  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.

  Commentary on Isaiah

• Isaiah 1:6

  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).

  Commentary on Isaiah

• Isaiah 1:7

  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).

  Commentary on Isaiah

• Isaiah 1:8

  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).

  Commentary on Isaiah

• Isaiah 1:9

  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).

  Commentary on Isaiah

• Isaiah 1:10

  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.

  Commentary on Isaiah

• Isaiah 1:11

  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).

  Commentary on Isaiah

• Isaiah 1:12

  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).

  Commentary on Isaiah

• Isaiah 1:13

  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. 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).

  Commentary on Isaiah

• Isaiah 1:14

  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.

  Commentary on Isaiah

• Isaiah 1:15

  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).

  Commentary on Isaiah

• Isaiah 1:16

  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).

  Commentary on Isaiah

• Isaiah 1:17

  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).

  Commentary on Isaiah

• Isaiah 1:18

  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).

  Commentary on Isaiah

• Isaiah 1:19

  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).

  Commentary on Isaiah

• Isaiah 1:20

  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).

  Commentary on Isaiah

• Isaiah 1:21

  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).

  Commentary on Isaiah

• Isaiah 1:22

  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).

  Commentary on Isaiah

• Isaiah 1:23

  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).

  Commentary on Isaiah

• Isaiah 1:24

  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).

  Commentary on Isaiah

• Isaiah 1:25

  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).

  Commentary on Isaiah

• Isaiah 1:26

  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).

  Commentary on Isaiah

• Isaiah 1:27

  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).

  Commentary on Isaiah

• Isaiah 1:28

  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).

  Commentary on Isaiah

• Isaiah 1:29

  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.

  Commentary on Isaiah

• Isaiah 1:30

  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).

  Commentary on Isaiah

• Isaiah 1:31

  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).

  Commentary on Isaiah

• Isaiah 2:1

  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).

  Commentary on Isaiah

• Isaiah 2:2

  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). 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, that I may tell you the things that shall befall you in the last days" (Gen 49:1). 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. 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). "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).

  Commentary on Isaiah

• Isaiah 2:3

  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: 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). "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). "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).

  Commentary on Isaiah

• Isaiah 2:4

  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 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). 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.

  Commentary on Isaiah

• Isaiah 2:5

  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).

  Commentary on Isaiah

• Isaiah 2:6

  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). 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). 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). 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. 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."

  Commentary on Isaiah

• Isaiah 2:7

  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 20:7).

  Commentary on Isaiah

• Isaiah 2:8

  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 115:4).

  Commentary on Isaiah

• Isaiah 2:9

  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 49:12). Below: "he bows down before it, and adores it, and prays unto it, saying: deliver me" (Isa 44:17). "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).

  Commentary on Isaiah

• Isaiah 2:10

  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 139:7: "whither shall I go from your spirit? Or whither shall I flee from your face?" 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).

  Commentary on Isaiah

• Isaiah 2:11

  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). 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 9:16); below: "the Lord of hosts shall be exalted in judgment" (Isa 5:16).

  Commentary on Isaiah

• Isaiah 2:12

  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).

  Commentary on Isaiah

• Isaiah 2:13

  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).

  Commentary on Isaiah

• Isaiah 2:14

  As to things which pertain to the fortification of places 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).

  Commentary on Isaiah

• Isaiah 2:15

  As to things which pertain to the fortification of places 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).

  Commentary on Isaiah

• Isaiah 2:16

  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).

  Commentary on Isaiah

• Isaiah 2:17

  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.

  Commentary on Isaiah

• Isaiah 2:18

  "And idols shall be utterly destroyed": "your idols shall be broken in pieces and shall be no more, and your temples shall be destroyed" (Ezek 6:6).

  Commentary on Isaiah

• Isaiah 2:19

  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 63:9–10).

  Commentary on Isaiah

• Isaiah 2:20

  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).

  Commentary on Isaiah

• Isaiah 2:21

  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).

  Commentary on Isaiah

• Isaiah 2:22

  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 113:4). 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 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.

  Commentary on Isaiah

• Isaiah 3:1

  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]).

  Commentary on Isaiah

• Isaiah 3:2

  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, because they divined on the altars 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. 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.

  Commentary on Isaiah

• Isaiah 3:3

  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.

  Commentary on Isaiah

• Isaiah 3:4

  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).

  Commentary on Isaiah

• Isaiah 3:5

  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).

  Commentary on Isaiah

• Isaiah 3:6

  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).

  Commentary on Isaiah

• Isaiah 3:7

  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).

  Commentary on Isaiah