Thomas Aquinas Commentary Isaiah 1

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

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

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

1. From the genre of the work.
2. From the author, where it says, Isaiah.
3. From the subject matter, where it says, which he saw concerning Judah and Jerusalem.
4. From the time, where it says, in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Judah.

The genre 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 (Hosea 12:10).

2. Here it is necessary to examine three things:

1. How vision relates to prophecy.
2. The modes of prophetic vision.
3. The difference between prophetic vision and other visions.

Regarding the first point, it should be known that “prophecy” can have a double interpretation, in that 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 that are far off. In this sense, prophecy differs from vision in its mode, because apparition signifies the relation of the visible thing to the one who sees, while vision signifies the reverse. Furthermore, prophecy and vision relate to each other by addition, because a vision may be of anything, but prophecy is of things that are far off. Things are said to be far off from our knowledge in two ways: simply and relatively. Future events that are contingent on something are far off simply; definite knowledge of them cannot be grasped either in themselves or in their causes, and prophecy is properly about these things. Things are far off relatively when knowledge of them is separated from the knower, such as certain past and present things. Prophecy is about these things not in a simple sense, but only with respect to those who are ignorant of them.

According to the second derivation, a prophet is so called because he is, as it were, “speaking from afar” (procul fans). In this way, prophecy adds an act of external declaration to vision, and vision becomes the material component of prophecy.

3. Regarding the second point, it should be known that the modes of prophetic vision are distinguished according to the means by which foreknowledge of future contingencies is received.

This foreknowledge is received either as an imageSpecies. formed in the senses, which 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, which is called spiritual vision, because in it, the act and property of knowing a thing abstracted from matter are first manifested spiritually; or it is an image existing only in the intellect, which is called intellectual vision.

It should be known that prophecy exists in these three modes as a potential whole exists in its parts. The nature of such a whole is to exist in one part in its perfect power, while in the others there is only a certain participation and mode of it. This is similar to the soul: its whole power is preserved in the rational soul, while the sensitive soul does not have the perfect power of the soul, and the vegetative soul has even less. Because of this, Gregory says that plants do not live by soul but by vigor. Similarly, corporeal and spiritual (or imaginary) vision are also certain kinds of prophecy, but they cannot be called true prophecies unless intellectual vision is added, in which the complete notion of prophecy is found: for there is need of understanding in a vision (Daniel 10:1), which is preceded by: and he (that is, Daniel) understood the word.

The term “vision,” however, is first and properly applied to corporeal vision. And because all our knowledge comes from the senses—among which sight is the most powerful in both subtlety and universality, as it shows us more differences between things—the name of seeing is therefore transferred to other, interior kinds of knowledge.

4. Regarding the third point, it should be known that not every intellectual vision is a prophetic vision.

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

Again, there is a certain contemplation to which a person is sufficiently elevated by the light of faith, such 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 as He is the object of beatitude. This is found fully or perfectly only 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 Corinthians 12:2). The Gloss on this passage says that he saw as those who are from the third hierarchy.

However, none of these is a prophetic vision, because neither natural light nor the light of faith suffices for this vision. Instead, the intellect of the prophet is elevated to it by the light of a gratuitous grace, which is the gift of prophecy. For this gift does not enable one to see God as He is the object of beatitude, but as He is the cause (ratio) of things that pertain to the ordering of human affairs in the world. Similarly, not every corporeal or imaginary vision is called prophecy, but only that vision which is produced by an image specially ordained by divine power to be a sign of some future thing, whether the one who sees it or another receives the understanding of it.

5. The author is mentioned 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—he is nevertheless not the Amos who is one of the twelve prophets, because their names are written with different letters in Hebrew.

6. The subject matter is mentioned where he says, which he saw concerning Judah and Jerusalem. This is about things that pertain to Judah and Jerusalem, so that concerning (super) is rendered 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 with respect to the body of the city, which was on the slope. However, the top of the mountain, where the tower of David and the temple were, belonged to the house of God, as can be gathered from Joshua 15.

7. In the days. Here, the work is identified by its time period, and four kings are named, in whose time Isaiah proclaimed this prophecy. Hence, some divide this book according to the times of the kings under whom he received revelation:

• 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 it says, in the year that king Achaz died (Isaiah 14:28).
• From there to the end, the things which were seen in the time of Ezechias.

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

To this, it should 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.

9. Likewise, the question 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, it should be said that everything which was written in this book, he saw in the times of the kings mentioned. However, it was not fitting that a prophecy which is principally of consolation should end with a threat, or that the consolation of God should be preached in the time of a wicked king who provoked the wrath of God: I will give them up to the rageFurorem. Vulgate (Vg.): fervorem. of all the kingdoms of the earth (Jeremiah 15:4).

1. Hear, O you heavens, and give ear, O earth. Here begins the discourse of this book. From this point, it will be divided according to the needs of the subject matter. It was said above that the prophet’s primary intention concerns the coming of Christ and the calling of the Gentiles. However, it is evident that all the ways of the Lord are mercy and truth (Psalms 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 (Romans 11:25). Therefore, this book is divided into two parts:

• In the first, the threat of divine justice for the overthrow of sinners is presented.
• In the second, the consolation of divine mercy for the resurrection of the just is presented, where it says, be comforted (chapter 40).

2. The first of these sections is divided into three parts. While the prophet speaks primarily about Judah and Jerusalem:

• In the first part, he threatens the two sinning tribes.
• In the second, he threatens the others who persecute them: and it came to pass in the days of Achaz (chapter 7).
• In the third, he frees them from the enemies who threaten them: behold a king shall reign in justice (chapter 32).

The first of these parts is divided into two parts:

• In the first, he rebukes their fault and threatens corrective punishment.
• In the second, he threatens the punishment of condemnation for the incorrigible: in the year that king Ozias died (chapter 6).

The first of these parts is divided into two parts:

• In the first, he condemns their fault regarding what they turn away from.
• In the second, he condemns their fault regarding what they turn toward: the word that Isaiah the son of Amos saw (chapter 2).

The first of these parts is divided into two parts:

• In the first, he condemns in them the fault of turning away from the worship of God.
• In the second, he condemns 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? (Isaiah 1:21).

The first of these parts is divided into three parts:

1. In the first, he rebukes the fault.
2. In the second, he threatens punishment for the fault, where he says, your land is desolate (Isaiah 1:7).
3. In the third, he seeks the remedy for the punishment, where he says, hear the word of the Lord (Isaiah 1:10).

The first of these parts is divided into three parts:

1. In the first, he seeks a witness for the judgment.
2. In the second, he argues the deformity of their sin, where he says, I have brought up children (Isaiah 1:2).
3. 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? (Isaiah 1:5).

3. He asks creation to be a witness to the judgment of their sin, as it was also a witness to the obligation of the commandment: hear, O you heavens, the things I speak (Deuteronomy 32:1). For creation was a witness of the obligation to the commandment (Deuteronomy 32); now, however, it is invoked as a judge of the transgression: he shall call heaven from above, and the earth, to judge his people (Psalms 50:4). But sometimes it is called as an instrument of divine vengeance: creation serving its Creator, will blaze in punishment against the unjust .

4. It seems unfitting that heaven and earth, which are creatures without sensation, should be called to hear.

But it should be said that a creature without sensation is called to do things that are proper to a rational nature for several reasons:

• 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 (Romans 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 Samuel 12:12); and, I say to you that if these remain silent, the stones will cry out (Luke 19:40).
• To emphasize wickedness: be astonished, O you heavens, at this, and you gates thereof, be very desolate (Jeremiah 2:12).
• To magnify joy: let the heavens rejoice, and let the earth be glad (Psalms 96:11).
• To intensify sorrow: therefore shall the land mourn, and every one that dwells in it shall languish (Hosea 4:3).

This is as if to say, “Your sin is so plain that even irrational things could convict you, if such a thing were possible.” The same applies to the other examples.

Alternatively, this is a metonymy, where “heaven” stands for the angels and “earth” for men.

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

6. I have brought up children. Here the prophet shows the deformity of their sin. Concerning this, he does three things:

1. He shows the contempt in their affections.
2. He shows the ignorance in their intellect, where he says, the ox knows his owner (Isaiah 1:3).
3. He shows the distraction in the effect of their deeds, where he says, woe to the sinful nation (Isaiah 1:4).

This order is followed so that their ignorance is made more serious by their contempt, not so that their ignorance excuses their contempt. He adds to the weight of their contempt by the benefit rendered to them.

Therefore, concerning the first point, he does two things:

1. He brings to mind the benefit.
2. He brings to mind the vice of their ingratitude, where he says, but they have despised me.

He lays out a threefold benefit:

1. The benefit of filial adoption, where he says, sons: Israel is my son, my firstborn (Exodus 4:22).
2. The benefit of attentive education, where it says, I have brought up: you did feed your people with the food of angels .
3. 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 .

This exaltation occurred first, in the calling and election of their fathers; second, in the liberation of their children; and third, in the subduing of their enemies.

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

7. He adds to the weight of their ignorance, however, through the example of beasts. Concerning this, he does two things:

1. He introduces the knowledge of beasts.
2. He introduces the ignorance of sinners, where it says, but Israel has not known me.

The ox knows his owner, by a kind of custom born from benefit. But Israel: He condemns a twofold ignorance in them:

• Ignorance of the one who commands, when he says, has not known me, which is contrary to where he had said, his owner, and contrary to the meaning of the name Israel—for Israel is interpreted as “seeing God.” They have not known the Father nor me (John 16:3).
• Ignorance of the law: my people has not understood. This is contrary to where he had said, manger, 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 (Hosea 8:12).

8. He adds to the weight of the effect of their deeds, however, by showing how ingrained it has become. Therefore, he first shows its confirmation and, second, their turning away: they have forsaken the Lord.

He shows this confirmation in four ways:

1. Through the custom of sin, which gives rise to habit. Thus he says, the sinful nation, for a sinner is one by habit just as a singer is one by art or office. Later he says, I have called you a transgressor from the womb (Isaiah 48:8).
2. Through the readiness to sin, which is like a kind of weight in the sinner. As Gregory says, “A sin which is not washed away by penance quickly draws one to another by its own weight.” Their feet are swift to shed blood (Psalms 13:3).
3. From the succession of sin, because, by imitating the sins of their fathers, they have them as if by inheritance. Thus 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 (Psalms 106:6).
4. 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 (Ezekiel 22:9). Later he says, are not you wicked children, a false seed? (Isaiah 57:4).

9. For what shall I strike you any more, you that increase transgression? Here he shows the incorrigibility of their sin by setting aside a threefold method of correction.

1. First is the correction that comes through a divine scourge, saying, for what, that is, to what end, you that increase, so that the greater the correction, the more you increase your sins: in vain have I struck your children, they have not received correction (Jeremiah 2:30).
2. Second is the correction that comes through the counsel or help of a neighbor, where he says, the whole head is sick, for no one is fit to aid another because of his own weakness. He shows this regarding the person of the king, 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 Samuel 15:17). He shows it regarding the person of the priest, the whole heart is sad, for the heart first receives life 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 (Exodus 18:19). And he shows it regarding the person of the private individual, when he says, from the sole of the foot, and later: all have turned aside into their own way (Isaiah 56:11).

10. It should 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 eradicate iniquities .

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

The private individual, however, is able to correct others by challenging them through his example. Therefore, he is shown to be unfit through his sin, which is indicated by the lack of soundness: they are all gone aside, they are become unprofitable together (Psalms 14:3), namely, for correction.

11. 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 erases sins through good works. Thus he says, wounds, for open fault; and bruises, for hidden envy; and swelling sores, for 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 (Jeremiah 2:20), regarding the first. Nor dressed, with healing charity, regarding the second: charity covers all sins (Proverbs 10:12). Nor soothed with oil, with soothing humility, regarding the third: the prayer of the humble and the meek has always pleased you ; the greater you are, the more humble yourself in all things ; a mild answer breaks wrath (Proverbs 15:1); can I leave my fatness, which both gods and men make use of? (Judges 9:9).

12. Your land is desolate. Here he threatens punishment. First, he presents the judgment of the one who punishes; second, he offers a small measure of comfort, where it says, except the Lord of hosts had left us seed (Isaiah 1:9).

He presents a threefold punishment.

1. As to the destruction of their possessions. He says, your land is desolate, regarding the plains, which, being uncultivated, will be like the desert. Later he says: for briers and thorns shall be in all the land (Isaiah 7:24). Your cities are burnt with fire, regarding 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 (Jeremiah 4:26).
2. The second punishment is the destruction of the products of the soil. He says, your country strangers devour before your face, regarding its fruit: it will devour the fruit of your cattle, and the fruits of your land, until you be destroyed (Deuteronomy 28:49). It shall be desolate, regarding the destruction of trees and vineyards: woe unto us, for we are laid waste (Jeremiah 4:13).
3. Third is the captivity of the people. He says, the daughter of Zion shall be left, that is, Jerusalem or the temple, from which came the protection of the whole province. It was solitary, as a shelter in a vineyard after the harvest. Later he says: for the vineyard of the Lord of hosts is the house of Israel: and the man of Judah, his pleasant plant (Isaiah 5:7). It was as a hut 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 (Hosea 9:10). It was as a city that is laid waste, because it was the metropolis: the city is laid waste (Ezekiel 33:21), said he who had come from Jerusalem. This is the city to be visited, all oppression is in the midst of her (Jeremiah 6:6).

13. Except the Lord of hosts had left us seed. Here he presents consolation from the promise to liberate their descendants (their seed). The Lord, however, left them:

• the gathered seed of the flesh, as it says later: I will bring your seed from the east, and gather you from the west (Isaiah 43:5);
• the promised seed of blessing: to Abraham were the promises made and to his seed (Galatians 3:16);
• the scattered seed of preaching, as it says later: when he shall rush out from Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed (Isaiah 27:6);
• the new seed of the saints, as it says later: 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 (Isaiah 66:22).

14. I have brought up children (Isaiah 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 child (Galatians 4:1):

1. Refreshing them with promises in the patriarchs: to Abraham were the promises made (Galatians 3:16).
2. 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 (Psalms 147:20).
3. Defending them with help in the judges and kings: their God will defend them, and we shall be a reproach to the whole earth .
4. He taught them with warnings in the prophets: the Lord has been witness between you, and the wife of your youth (Malachi 2:14).
5. He corrected them with punishments from 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 .

15. But He exalted them in the time of grace:

1. According to the assumption of flesh: for nowhere doth he take hold of the angels: but of the seed of Abraham he takes hold (Hebrews 2:16).
2. Through personal preaching: I was not sent but to the sheep, that are lost of the house of Israel (Matthew 15:24).
3. Through his own conduct: many good works I have showed you from my Father. For which of those works do you stone me? (John 10:32).
4. Through the working of miracles: a great prophet is risen up among us: and, God has visited his people (Luke 7:16; John 5).
5. Through the preaching of his disciples: instead of your fathers, sons are born to you: you shall make them princes over all the earth (Psalms 45:16).

16. But, on the contrary, they did the following:

• They despised the descent of Christ: is not this the son of Joseph? (Luke 4:22).
• They rejected his teaching: beginning from Galilee to this place, we have found this man perverting our nation (Matthew 26:59–68; Luke 23:2, 5).
• They blasphemed his life: why doth your master eat with publicans and sinners? (Matthew 9:11).
• They perverted his miracles: by the prince of devils he casts out devils (Mark 3:22).
• They killed his disciples: behold I send you as sheep in the midst of wolves (Matthew 10:16).

1. Hear the word of the Lord. Here the prophet provides the remedy for their punishment.

   First, he calls them together to hear.

   Second, he dismisses their useless remedy, where it says, to what purpose?

   Third, he applies sound counsel, where it says, wash yourselves, be clean (Isaiah 1:16).

   He first calls the great, saying, hear the word of the Lord, you rulers of Sodom; and 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 (Matthew 10:15).

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

   Furthermore, since God leaves a remnant for them, why does he compare them to Sodom and Gomorrah? To this, it must be said that he makes this comparison regarding the incorrigible for two reasons:

   1. First, because of the similarity of their sin, as stated below: and they have adhered to strange children (Isaiah 2:6).
   2. Second, because of its public nature, as stated below: they have proclaimed abroad their sin as Sodom, and they have not hid it (Isaiah 3:9).

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

2. To what purpose? Here he shows the uselessness of the remedy they were applying. He addresses this first, concerning the offering of sacrifices; second, concerning the celebration of feasts, where it says, the new moons (Isaiah 1:13); and third, concerning their prayers to God, where it says, and when you stretch forth your hands (Isaiah 1:15).

   Concerning the first point, he does two things: first, he rejects the sacrifice of living things; second, he rejects the sacrifice of inanimate things, where it says, incense is an abomination to me (Isaiah 1:13).

   In the sacrifices of animals, there was one that was allotted entirely to the worship of God, such as the holocaust, which means “all burnt”—from olon, meaning “all,” and cauma, meaning “fire” (Leviticus 1). The fat was all offered in sacrifice (Leviticus 3:3), and the blood was all poured out (Leviticus 17:6).

   There were certain sacrifices, however, that were allotted partly to the worship of God and partly for the use of the ministers, such as the sin offering, except when it was for the sin of a priest or for the whole community (Leviticus 4:3).

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

   Next, these three types are addressed in three parts.

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

   He begins with the rejection, saying, to what purpose ... to me, that is, for what reason do you offer me the multitude of your victims, as if they were not already mine? They are called victims, either because the animal is led bound (vinctum) to the priest, or because it is offered for a victory (victoria) that was won or is to be won.

   Next, he gives the reason for the rejection, saying, I am full. This is either because of weariness, since the offerings were not good—but to Cain and his offerings he had no respect (Genesis 4:5)—or because of His dominion: all the beasts of the woods are mine: the cattle on the hills, and the oxen (Psalms 50:10).

4. Second, he rejects the sacrifices that were offered wholly to God.

   First, he states the rejection of these three animals;I.e., sheep, cattle, and goats. and he mentions only three because the sacrifices from the herd were made only from these. Holocausts were also made from turtledoves and young doves, but these were due to poverty, as is evident from Leviticus 1 and 4 and many other passages. Furthermore, their use 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? It is as if to say, “You offend me more by 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 did not require (Psalms 40:6); I did not speak to your fathers, and I did not command them, 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: listen to my voice, and I will be your God, and you shall be my people (Jeremiah 7:22–23).

5. Third, he rejects the sacrifices that 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? (Jeremiah 11:15); and: what shall I offer to the Lord that is worthy? ... Shall I offer holocausts to him, and calves of a year old? Can the Lord be appeased with thousands of rams, or with many thousands of fat he-goats? (Micah 6:6–7).

6. Incense. Here he rejects offerings of inanimate things, for all of which he uses incense as the example because, among all of them, it was more worthy, as thymiama (Exodus 30:35), and more common, like frankincense, which was set out and added to any such offering, and burned whole to God. As it says below: he that remembers frankincense, as if he should bless an idol (Isaiah 66:3).

7. An objection may be raised here from the Gloss, which says that God never loved their sacrifices, although He commanded that they be made: and the Lord smelled a sweet savor; and he said: I will no more curse the earth for the sake of man (Genesis 8:21).

   To this, it must be said that in any sacrifice, there is something to be considered on the part of the one offering and something on the part of the thing offered.

   On the part of the thing offered, our sacrifices please God in themselves, but the sacrifices of the ancients did not. This is because something is said to be pleasing or loved in itself if it has in itself a quality from which it can be loved, such as a virtuous good. But something that is loved only for its relation to another is not said to be loved in itself; for instance, being cut or burned is said to be loved insofar as it is related to the goal 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 in themselves.

   On the part of the one offering, however, both our sacrifices and theirs could be accepted because of the offerer's devotion.

8. Therefore, four periods can be distinguished.

   1. The first is the period before the written law and the idolatry of Israel. At that time, the ancient sacrifices made by the holy patriarchs were pleasing both because of the devotion of the one offering and because of the meaning of the thing offered.
   2. The second is the period under the written law. At that time, after their idolatry, something was added that made the sacrifices displeasing in themselves, for it was not proper that God should be pleased and the devil worshiped at the same time. On the other hand, an advantage was added on the part of the one offering, so that sacrifice could be a remedy against idolatry for a people who were prone to it. Hence, nothing was commanded concerning sacrifices before the making of the idol, and this is how the passage from Jeremiah cited above is understood.
   3. The third period was under the prophets, when, because of the sins of the people, the sacrifices were no longer pleasing on the part of the one offering, but only insofar as they were signs. Consequently, they did not please God but offended Him more.
   4. The fourth is the period under grace, when their use is now totally abolished, because with the coming of the reality, the figure has ceased.

1. The new moons, and the sabbaths. Here he rejects the celebration of solemn festivals.

   He addresses this in three stages:

   1. First, regarding the future, he issues a prohibition, saying, the new moons, as in, blow up the trumpet on the new moon, on the noted day of your solemnity (Psalms 81:3); sabbaths (Exodus 20:8); and other festivals, as in, these are the feasts of the Lord which you shall call most solemn and most holy (Leviticus 23:37). He calls them wicked, saying, Your assemblies are wicked, and later: behold in the day of your fast your own will is found, and you exact of all your debtors (Isaiah 58:3).

   2. Second, regarding the present, where it says, your new moons, he expresses his hatred. These are the same “new moons” mentioned above; hence, another Psalm says: take up the trumpet at the beginning of the month (Psalms 81:3).In the Roman Psalter, Canite in initio mensis tuba, as Introit for Ember Wednesday of September in the Dominican Gradual. As it is written, 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 (Lamentations 2:6).

   3. Third, regarding the past, he expresses his weariness, saying, they have become troublesome to me. He describes two things:

      1. The severity of the weight: they have become troublesome, as in, as a heavy burden they have become heavy upon me (Psalms 37:5).

      2. The toil of the one carrying them: I labor bearing them. And later: you have given me laborDR: “wearied me.” with your iniquities (Isaiah 43:24).

      He speaks of God in human terms, because it is considered burdensome for a person to work at something that does not please them.

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

   First, he states the rejection, and second, he gives the reason for it, where it says, for your hands are full of blood.

   Concerning the first point, he does two things:

   1. He rejects their prayers regarding the outward sign of devotion, where it says, and when you stretch forth your hands. As it is written, let us lift up our hearts with our hands to the Lord in the heavens (Lamentations 3:41); and later, I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good (Isaiah 65:2).

   2. He rejects them regarding the length of their prayer: he that turns away his earAurem. Vg.: aures. DR: “ears.” from hearing the law, his prayer shall be an abomination (Proverbs 28:9).

   The reason for the rejection is, For your hands are full of blood, which you have shed: their feet are swift to shed blood (Psalms 13:3); restrain your foot from their paths. For their feet run to evil, and make haste to shed blood (Proverbs 1:15–16).

3. Wash yourselves. Here he offers beneficial counsel. He does three things concerning this:

   1. He gives the effective remedy.

   2. He describes the effect of the remedy, where it says, come, and accuse me (Isaiah 1:18).

   3. He states the punishment for contempt, where it says, but if you will not (Isaiah 1:20).

   The remedy consists in two things:

   • Fleeing from evil.

   • Pursuing good, where it says, learn to do well (Isaiah 1:17).

   Evil is fled from in two ways:

   1. Through the purging of past evil. Regarding this, he says, wash yourselves: wash your heart from wickedness, O Jerusalem, that you may be saved: how long shall hurtful thoughts abide in you? (Jeremiah 4:14).

   2. Through guarding against future evil. This is done in three ways:

      1. A person should not think evil thoughts in their heart: be clean, for he that loves cleanness of heart, for the grace of his lips shall have the king for his friend (Proverbs 22:11).

      2. A person should not carry out such imagined deeds: take away the evil, that is, 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 (Micah 2:1).

      3. A person should not complete evils already started: cease to do perversely, as in, keep your foot from being bare, and your throat from thirst (Jeremiah 2:25), and as a swift runner pursuing his course (Jeremiah 2:23).

4. Learn to do well. Here he gives the remedy regarding the pursuit of good.

   First, he says that they must learn it, and second, that they must carry it out in action, where it says, relieve the oppressed.

   A person does good first in ordering themselves, and regarding 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 (Jeremiah 6:8). Second, a person does good regarding their 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 (Jeremiah 6:16).

5. Relieve the oppressed. Here he describes the fulfillment of this work in assisting the needy. A person can become needy either through violence, and regarding this he says, relieve the oppressed: deliver them that are led to death: and those that are drawn to death, forbear not to deliver (Proverbs 24:11); or through the vulnerability of youth: judge for the fatherless, as in, in judging be toEsto. Vg.: esto misericors. DR: “be merciful to.” the fatherless as a father ; or through the weakness of their sex: defend the widow, as in, the ear that heard me blessed me, and the eye that saw me gave witness to me (Job 29:11).

6. And then come. Here he promises the result, and concerning this he describes three things.

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

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

      • That which comes from burning passion, which he indicates by scarlet because of its intense redness. Against this he places the whiteness of cold snow: if I be washed, as it were, with snow waters, and my hands shall shine ever so clean (Job 9:30–31).

      • That which comes from deadening fear, which is indicated by crimson, whose color approaches whiteness. Against this he places wool: in the multitude of diverse riches,Vg. adds in vino pingui. DR: “in rich wine.” in wool of the best color (Ezekiel 27:18); his garment was like white snow,Sicut nix candidum. Vg.: candidum quasi nix. DR: “white as snow.” and the hair of his head like clean wool (Daniel 7:9).

   3. Third, the restoration of good things is described: if you be willing, and will hearken to me, you shall eat the good things of the land. As the Psalm says, I believe to see the good things of the Lord in the land of the living (Psalms 27:13). He says, you shall eat, and later: behold my servants shall eat, and you shall be hungry (Isaiah 65:13).

7. But if you will not. He describes the punishment for contempt.

   1. First, he describes their contempt, saying: but if you will not, as in, as I purposed to afflict you, when your fathers had provoked me to wrath (Zechariah 8:14).

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

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

1. How is the faithful city, that was full of judgment, become a harlot? Here, the prophet shows their sin of turning away from justice toward their neighbor. In this regard, he does three things:

   1. He describes the fault.
   2. He threatens punishment, where it says, therefore says the Lord (Isaiah 1:24).
   3. He describes what follows the punishment, where it says, and I will restore (Isaiah 1:26).

   Regarding the first point, he denounces the sin of the people, the sin of the priests (where it says, your silver is turned into dross, Isaiah 1:22), and the sin of the princes (where it says, your princes are faithless, Isaiah 1:23).

   In the people, he denounces two sins, adding to their weight by comparing them to their former state. First, he denounces their venality by comparing it to their former fidelity, hence: how is the faithful city become a harlot? (Compare to Jeremiah 2:20: Under every green tree, and on every high hill you did prostitute yourself). Second, he denounces their cruelty by comparing it to their former justice and judgment, which is the execution of justice: until justice be turned into judgment (Psalms 94:15). Hence he says, but now murderers. As it is written, cursing, and lying, and killing, and theft, and adultery, have overflowed, and blood has touched blood (Hosea 4:2).

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

   1. For corrupting the truth of doctrine. Hence, he says, your silver is turned into dross. Scripture says, the words of the Lord are pure words: as silver tried by the fire, purged from the earth, refined seven times (Psalms 12:6). And elsewhere, The prophets prophesied falsehood (Jeremiah 5:31).
   2. For relaxing the severity of discipline, which is signified by wine, for this is the wine the Samaritan poured in (Luke 10:34). Hence, he says, your wine is mingled with water. And, woe to them that sew cushions under every elbow (Ezekiel 13:18).

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

   1. 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 feedPascunt. Vg.: pascebant. DR: “fed.” themselves: should not the flocks be fed by the shepherds? (Ezekiel 34:2). Because of this, he says they are faithless.
   2. Second, he shows they are transgressors for associating with evildoers: companions of thieves, defending them and pleading their causes. Like the jaws of highway robbers are the princes of the priestsPrincipes sacerdotum. Vg.: particeps sacerdotum. DR: “they conspire with the priests.” (Hosea 6:9). Son, walk not you with them (Proverbs 1:15).
   3. Third, he shows their corruption in accepting bribes, as stated below: woe to you that justify the wicked for gifts, and take away the justice of the just from him (Isaiah 5:23). Hence he says, they all love bribes that are received, and they run after rewards that are promised or hoped for.
   4. Fourth, he shows their injustice 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 (Jeremiah 5:28).

4. Therefore says the Lord. Here he threatens punishment, first for the superiors, and second for the subjects, where it says, and I will turn my hand to you (Isaiah 1:25).

   Concerning the first, he presents three things.

   1. The punisher’s powerful authority, saying, the Lord (if I be a master, where is my fear, says the Lord, Malachi 1:6); in the multitude of His ministers: the God of hosts (is there any numbering of his soldiers?Job 25:3); and in His might,Multitudine, but some editions have fortitudine. the mighty one (he is wise in heart, and mighty in strength: who has resisted him, and has had peace?Job 9:4).
   2. He describes the punisher’s will: ah, that is, woe to them, I will comfort myself, because my comfort will be their punishment. As it says below, the day of vengeance is in my heart, the year of my retributionRetributionis. Vg.: redemptionis. DR: “redemption.” is come (Isaiah 63:4).
   3. He describes 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 (Deuteronomy 32:41).

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

   1. First, the preparation of the punisher is described, where it says, and I will turn my hand to you to punish, which I had held back, as if folded, while sparing you. The hand of the Lord has touched me (Job 19:21).
   2. 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 (Matthew 5:26).
   3. Third, the extent of the punishments: I will take away all your tin, meaning I will punish you for every sin. As it says below, she has received of the hand of the Lord double for all her sins (Isaiah 40:2).

6. And I will restore your judges. Here he describes what follows the punishment.

   First, for the corrected, there is renewal; second, for the obstinate, there is destruction, where it says, and he shall destroy the wicked (Isaiah 1:28). For as Augustine says, by the same fire, gold is tested and chaff smokes.De civitate Dei 1.8.2 (PL 41, 21A; CCL 47, 8).

   Concerning the first point, he does three things:

   1. He promises renewal regarding the amendment of the superiors.
   2. He promises renewal regarding the restoration of their reputation, where it says, after this you shall be called.
   3. He promises renewal regarding the observance of justice, where it says, Zion shall be redeemed in judgment (Isaiah 1:27).

   Therefore, he says, I will restore your judges, referring to the secular princes to whom it belongs to judge the people, and your counselors, that is, the priests, to whom it belongs to reveal the counsel of God to the people. The lips of the priestsSacerdotum. Vg.: sacerdotis. shall keep knowledge, and they shall seek the law at his mouth: because he is the Angel of the Lord of hosts (Malachi 2:7). He will restore them as they were before, like 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 (Jeremiah 3:15).

   You shall be called means 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. As it says 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 (Isaiah 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 (Psalms 72:2). A king shall reign and shall execute judgment and justice in the earth (Jeremiah 23:5).

7. And he shall destroyConteret. the wicked. Here he describes the destruction of the obstinate. Concerning this, he does three things:

   1. He proclaims their destruction.
   2. He describes the manner of their destruction, where it says, for they shall be confounded (Isaiah 1:29).
   3. He removes the hope of escape, where it says, and your strength shall be as the ashes of tow (Isaiah 1:31).

   Because the punishment is ordered according to the fault, he first touches on the fault in two ways. On the one hand, regarding their turning toward evil, he addresses the wickedness of idolatry; hence he says, the wicked. He also addresses the sin of pleasure and of lust; hence he says, sinners, because people are most prone to such things. Against these he ordains the punishment of destruction,Contritionis. in which the punishment is noted for the infliction: with a double destruction, destroy them (Jeremiah 17:18), as if for a double sin.

   On the other hand, regarding their turning away from God, he notes that they have forsaken the Lord. Against this he ordains the punishment of consumption, saying, they shall be consumed. In this he indicates the punishment of desertion, because that which is consumed goes into nothing, and as Gregory says, all things would tend toward nothing, unless the hand of the Lord preserved them.Moralia 16.37 (PL 75, 1143C). 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 (Jeremiah 17:13).

8. For they shall be confounded. Here he describes the manner of their destruction.

   1. First, regarding the confusion of sin.
   2. Second, regarding the removal of good, where it says, when you shall be (Isaiah 1:30).

   Concerning the first point, 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 (Psalms 97:7). Against pleasure, he ordains shame, saying, you shall be ashamed of the gardens, that is, the places of pleasure, which you have chosen out of your lust. What fruit had you in those things of which you are now ashamed? (Romans 6:21).

   For confusion relates more to evil, while shame relates more to the fault itself. As Gregory says,Moralia 33.12 (PL 76, 688B–C). carnal sins carry a lesser fault but greater dishonor. The reason for this is that they involve faculties that are less honorable and more material, even though these faculties are innate, natural, and subject to passion.

9. When you shall be. Here he describes the removal of good.

   First, he describes the removal of that which pertains to protection and adornment, which is signified by the removal of leaves. Second, he describes the removal of that which pertains to fruit, where it says you will be as a garden that is barren without water. On the contrary, it is said of the just man: he shall be like a tree which is planted near the running waters (Psalms 1:3).

10. And your strength shall be. Here he removes their hope of escape, and he presents three things.

    1. He removes 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 .
    2. He removes the help of idols, saying: your work, namely, of idols, which were made by your hands, will be as a spark, which is of no importance. Where are their gods, in whom they trusted? (Deuteronomy 32:37). And nevertheless it is burned up; hence it follows, and both shall burn. As it says below, walk in the light of your fire (Isaiah 50:11).
    3. He removes 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 (Ezekiel 20:47–48).