Thomas Aquinas Commentary Isaiah 10

1. Woe to them that make wicked laws. Here he begins to threaten the foreign enemies who persecute them physically.

He threatens two groups:

1. Those who lay waste.
2. Those who rejoice in this devastation: in the year that king Ahaz died (Isaiah 14:28).

The first of these points is divided into two parts:

1. He threatens the Assyrians who were taking the ten tribes captive and afflicting the two tribes.
2. He threatens the Babylonians who take the two tribes captive: the burden of Babylon (chapter 13).

The first of these parts is divided into three sections:

1. He threatens the destruction of the enemies.
2. He promises the restoration of the people: and there shall come forth (chapter 11).
3. He presents their thanksgiving: I will give thanks (chapter 12).

2. This chapter is divided into two parts:

1. He threatens the princes of the two tribes who trusted in the help of the Assyrians—namely Ahaz, under whom this vision was written, as we read in 2 Kings 16:7.
2. He threatens the Assyrians themselves: woe to the Assyrian (Isaiah 10:5). However, some begin chapter 10 at this point, which would simplify the structure, as this part would not be distinguished from the preceding chapter.

3. The first of these parts is divided into two sections:

1. The threat is presented.
2. The preparation for further punishment is shown: in all these things (Isaiah 10:4).

The first section is divided into two:

1. He denounces their fault.
2. He threatens punishment: what will you do? (Isaiah 10:3).

He denounces the fault of the princes in two areas:

• Regarding perverse lawgiving: woe to them that make wicked laws, insofar as the law is established by the prince’s decree, and when they write, insofar as it is confirmed in writing. For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3); why do your disciples transgress (Matthew 15:2).
• Regarding the intention to oppress the powerless, whether due to poverty (the poor), low rank (humble; they crush as the dust (Amos 2:7)), weakness of sex (widows), or age (orphans). As it says above: they judge not for orphansDR: “the fatherless.” (Isaiah 1:23).

4. What will you do? Here he threatens punishment, and first, he takes away any remedy of escape. This is threefold:

1. Confidence in their own power: what will you do in the day of visitation, and of the calamity which comes from afar, referring to the strengthening of their enemies or the prediction of the prophets. What will you do in the solemn day, in the day of the feast of the Lord? (Hosea 9:5). Who can stand before the face of his indignation? (Nahum 1:6).
2. Reliance on the friendship of the powerful: to whom will you flee for help? Behold there is no help for me in myself, and my familiar friends also are departed from me (Job 6:13).
3. Trust in the glory of riches: and where will you leave your glory? This is to say, it will not profit you. What has pride profited us? Or what advantage has the boasting of riches brought us? .

5. Second, he expresses the manner of punishment:

1. The punishment of captivity: that you be not bowed down under. As it says above: and the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled (Isaiah 2:17).
2. The punishment of death: and fall with the slain. All of them slain, fallen by the sword (Ezekiel 32:24).

6. In all these things. Here the preparation for further punishment is presented; this is explained as above.

7. Woe to the Assyrian. In this part, he threatens the Assyrians themselves. This is divided into two parts:

1. The threat against the enemies who oppress them is presented.
2. The strengthening of the oppressed people is offered: therefore, thus says the Lord (Isaiah 10:24).

The first of these is divided into three sections:

1. He denounces their fault.
2. He threatens punishment: therefore the sovereign Lord, the Lord of hosts, shall send (Isaiah 10:16).
3. He shows the effect of the punishment: and he shall run away (Isaiah 10:18).

Their fault consists in transgression of precept or in abuse of authority. Hence, the first part is divided into three:

1. Their commission of authority is presented.
2. Their abuse of authority is described: but he shall not take it so (Isaiah 10:7).
3. The vainglory of the abuser is shown: and it shall come to pass, that when the Lord shall have performed (Isaiah 10:12).

8. Concerning the first point, he does three things:

1. The office of scourging is committed to the Assyrians.
2. He designates the one who is deserving of scourges: I will send him to a deceitful nation (Isaiah 10:6).
3. He sets out the manner of scourging: to take away the spoils (Isaiah 10:6).

Concerning the first of these, he designates three things:

• The one who scourges: woe, it nears you, the Assyrian, you who are the rod of my anger.
• The power of scourging: the staff, by which I myself scourge, is in their hands, that is, their power is in their execution.
• The scourging itself: my indignation is fulfilled through them. As it says below: the Lord has broken the staff of the wicked, the rod of the rulers, that struck the people in wrath with an incurable wound (Isaiah 14:5–6).

9. I will send him to a deceitful nation. Here he describes the one who is deserving of scourges, both regarding the fault (a deceitful nation, because it does not keep its promise: all that the Lord has spoken, we will do (Exodus 19:8)) and regarding the sentence (the people of my wrath, that is, whom I have already judged fit to be punished). I will send, meaning, I will inspire you to punish them: the Lord said to me: go up to this land, and destroy it (2 Kings 18:25); to, that is, against.

10. To take away. Here he sets out the method of scourging: regarding the taking of their things, take away spoils; regarding detention, lay hold; and regarding the oppression of people, tread them down like the mire, because of their baseness. I shall bring them to naught, like the mireDR: “dirt.” in the streets (Psalms 18:42).

11. But he shall not take it so. Here the abuse of the power conceded to the Assyrian is presented, insofar as he exceeded the ends of the mandate.

First, his intention is set out; second, the motive for his intention is explained: for he shall say (Isaiah 10:8).

Concerning the first point, he does two things:

1. He dismisses the fixed measure of the mandate, both in his rational judgment (but he shall not take it so) and in the intention of his heart (his heart shall not think so), meaning, he will not properly assess the punishment.
2. He increases the punishment both in manner (to grind to pieces, that is, to utterly destroy everything) and in number (nations not a few, but rather many, not only those to whom he was sent). You have devised confusion to your house, you have cut off many people, and your soul has sinned (Habakkuk 2:10).

12. For he shall say. Here his motive is set out. First, he argues, and second, he concludes: so shall I do to Jerusalem and her images (Isaiah 10:11).

Concerning the first point, he argues three things:

1. The servitude of kings: are not my princes as so many kings? He shall triumph over kings, and princes shall be his laughingstock (Habakkuk 1:10).
2. The subjugation of cities: is not Calano as Charcamis? As it says below: for of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries (Isaiah 37:18).
3. The destruction of idols: how my hand has found the kingdoms of the idol. He says this wonderingly, as if to say: how was it that their gods did not resist me? Who are they among all the gods of the nations that have delivered their country out of my hand, that GodDeus. Vg.: Dominus. DR: “the Lord.” may deliver Jerusalem out of my hand? (2 Kings 18:35).

13. So shall I do to Jerusalem and her images. Here he concludes, arguing first from the nations to the entire people of Israel (so also their images of Jerusalem, and of Samaria), and second, from the ten tribes to the two (shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her images?).

He speaks the truth concerning Samaria, because they worshiped idols, but Hezekiah had removed the idols from Jerusalem (2 Kings 18:4). Perhaps some idols secretly remained, which he found in the part of the city that Shebna the scribe handed over to him. Or he calls the ark and the other things that adorned the temple images: behold the house of Judah is like all other nations (Ezekiel 25:8).

14. And it shall come to pass. Here he denounces his pride.

First, his proud boasting is set out; second, the occasion of his boasting: for he has said (Isaiah 10:13); third, the rebuke of the boaster: shall the axe boast? (Isaiah 10:15).

Therefore he says: and it shall come to pass, that when the Lord shall have performed all his works in mount Zion—namely, the punishments by which He wishes to correct them—He will visit the proud heart, regarding the presumption of his own doing, and the glory of the haughtiness of his eyes, regarding his vainglory over his deeds. As it says above: the lofty eyes of man are humbled (Isaiah 2:11).

15. For he has said. Here he sets out the occasion of his glory from the great things which he had done. This is considered first, regarding the condition of the doer; second, regarding the greatness of the deed (and I have removed); and third, regarding the ease of doing it (and my hand has found (Isaiah 10:14)).

He shows the condition of the doer regarding the power of his armies (by the strength of my own hand) and the wisdom of his counselors (and by my own wisdom). But for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: our mighty hand, and not the Lord, has done all these things (Deuteronomy 32:27).

16. The greatness of the deed is measured by three things:

• From the multitude of kingdoms; hence he says, and I have removed the bounds of the people. He speaks like someone who acquires many fields and removes the boundaries by which the separate possessions were divided.
• Regarding the plundering of princes: and have taken the spoils of the princes.
• Regarding the subjugation of kings: and as a mighty man has pulled down them that sat on high, namely, on the seat of the king. Whom he would, he set up: and whom he would, he brought down (Daniel 5:19).

17. The ease of doing is determined by three things:

• Regarding absolute subjection: and my hand has found the strength of the people as a nest, which is in the power of the finder. As it says below: and it shall come to pass, that as a bird fleeing away, and as young ones flying out of the nest (Isaiah 16:2).
• Regarding easy destruction: and as eggs are gathered, that are left, so have I gathered all the earth. It was that easy. But he will gather together unto him all nations, and heap together unto him all people (Habakkuk 2:5).
• Regarding the removal of all contradiction: and there was none that moved the wing (that is, the hand, for a bird defends itself with its wing), or opened the mouth (to contradict), or whimpered (which is how wolves or birds lament). Son of man, behold I take from you the desire of your eyes with a stroke, and you shall not lament, nor weep; neither shall your tears run down (Ezekiel 24:16).

18. Shall the axe boast itself? Here the rebuke of the boaster is presented, because he is like an instrument, which cannot work except by the movement of the craftsman. Shall the axe (for killing the wicked) or the saw (for separating the good from the wicked) exalt itself? Shall a rod (for correcting) or a staff (for supporting those corrected) do so? Why doth your spirit swell against God, to utter such words out of your mouth? (Job 15:13).

19. Therefore the sovereign Lord, the Lord of hosts, shall send leanness. Here he threatens punishment. Concerning this, he does three things:

1. He threatens the judgment of punishment.
2. He determines the manner of punishment: and under his glory.
3. He shows the effect of punishment: and he shall run away through fear (Isaiah 10:18).

Among his fat ones refers to the powerful and the rich. As it says below: and the Lord of hosts shall make unto all people in this mountain, a feast of fat things (Isaiah 25:6).

20. And under. Here the manner of punishment is determined, which was through burning. Three things are set out:

1. The type of punishment: his glory, that is, the multitude of his army, will be burned under, that is, under their clothes, for their bodies were cremated in intact clothing. As it says above: and your strength shall be as the ashes of tow, and your work as a spark (Isaiah 1:31).
2. The one bringing the punishment: the Holy One of Israel, God, or the angel Michael, to whom that people was committed. Behold Michael, one of the chief princes, came to help me (Daniel 10:13). He will come as a fire, for he will punish them through fire: all the land shall be devoured by the fire of his jealousy: for he shall make even a speedy destruction of all them that dwell in the land (Zephaniah 1:18).
3. The one suffering the punishment: both the lowly (his thorns and his briers, which do not grow tall) and the great (and the glory of his forest, of Lebanon, whom he compares to the high trees of Lebanon because of their dignity). They will be destroyed from the soul even to the flesh, for they died in both soul and body. As it says above: for wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high (Isaiah 9:18).

21. And he shall run away through fear. Here the effect of the punishment is set out.

First is the effect on the enemy regarding their flight (and he shall run away through fear) and their small number (and they that remain of the trees), for Sennacherib literally fled with few men, namely, with ten. You shall remain few in number, who before were as the stars of heaven for multitude (Deuteronomy 28:62).

22. Second is the effect on the people, concerning the three things in which they offended.

First, in their trust in the nations: upon him that strikes them. Because even those from whom they sought help sometimes afflicted them, they that shall escape will turn to Hezekiah or to other nations. They leaned upon you (Ezekiel 29:7).

23. Second, regarding their worship of idols. This is addressed both in manner, for in truth, the remnant will convert, against what is said in 1 Kings 18:21 (how long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him); and regarding the converted, the remnant of Jacob, who were left by the Assyrians. Save, O Lord, your people, the remnant of Israel (Jeremiah 31:7). And he confirms the promise: for if your people, O Israel, shall be as the sand of the sea. I will multiply your seed as the stars of heaven, and as the sand that is by the sea shore (Genesis 22:17).

24. Third, regarding the justice of their works. First, he sets out the promise: the end abridged, that is, the destruction made brief in the army of Sennacherib, shall overflow with justice. That is, he will make justice overflow in the people. As it says below: let us have pity on the wicked, but he will not learn justice: in the land of the saints he has done wicked things (Isaiah 26:10).

Second, he confirms it: for the Lord God of hosts shall make an end. With a flood that passes by, he will make an utter end of the place thereof (Nahum 1:8). This happens in the midst of all the land, that is, in Jerusalem, which is in the middle of the land: this is Jerusalem, I have set her in the midst of the nations, and the landsTerrae. DR: “countries.” round about her (Ezekiel 5:5). Romans 9:27 interprets this as concerning the remnant of those to be saved; and the abridged word, as the Septuagint reads,Septuagint (LXX): λόγον συντετμημένον. is the word of the Gospel (on these two commandments depends the whole law and the prophets (Matthew 22:40)) or the Word incarnate.

25. Therefore, thus says the Lord. Here the strengthening of the people is presented. Concerning this, he does two things.

First, he offers strengthening: be not afraid. As it says below: fear not, you worm of Jacob, you that are dead of Israel (Isaiah 41:14).

Second, he explains their escape, first in general, and second in particular: he shall pass into Magron or he shall come into Aiath (Isaiah 10:28).

Concerning the first point, he does three things.

1. The affliction is set out: with his rod, that is, with the affliction of siege and plunder, and his staff, for breaking into pieces, in the way of Egypt. For, hearing that the king of Ethiopia had come out from his land (as it says in 2 Kings 19:9), the king of Assyria left the land. On his return, he destroyed the cities which he found coming by the way of Egypt. How is the strong staff broken, the beautiful rod? (Jeremiah 48:17).

26. Second, the destruction of those who afflict them: for yet a little.

Concerning this, three things are noted:

1. The swiftness: yet a little, in relation to eternity or to the time in which they will afflict them. Very shortly I will pour out my wrath upon you (Ezekiel 7:8).
2. The magnitude of the punishment: my indignation shall cease, regarding punishment, and my wrath, regarding vengeance.
3. The ease of punishing: my < . . . >The text may be corrupt here. (Judges 7:25); and over the sea, the Red Sea, and he shall lift it up (Exodus 14:21–29), against you, first, in the way of Egypt, because you trusted in the Egyptians.

27. Third, the liberation that follows is set out.

First, the liberation itself: his burden shall be taken away. And it shall come to pass in that day, says the Lord of hosts, that I will break his yoke from off your neck, and will burst his bands (Jeremiah 30:8).

Second, the reason for the liberation: at the presence of the oil, that is, of divine mercy. As it says above: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil (Isaiah 1:6).

28. He shall come into Aiath. Here their escape is described in particular.

First, the oppression is presented by numbering the cities through which the enemy passed coming from Egypt to Jerusalem. He shall come from Egypt into Aiath, he shall pass in haste into Magron; at Machmas, a certain city, he shall lay up his carriages, meaning he will send away part of his goods so that he might advance unencumbered.

They have passed in haste, unimpeded by the resistance of those cities. Gaba is our lodging is the voice of the army resting there. Rama was astonished—that is, it was afraid, because he was near. Gabaath of Saul was the royal city in the time of Saul.

Whinny, in the manner of horses. Attend, O Laisa, meaning, consider how you may flee; and similarly, you, poor Anathoth, for it was a small village. Medemena is removed—it fled, as did the inhabitants of Gabim. The voice of Sennacherib to his army is: take courage: it is yet day enough, to remain in Nobe, which is a village near Jerusalem. This is as if to say: there is still enough daylight for us to pitch our tents there, for it had been foretold to him that if he reached that point on that day, the city would be conquered.

Alternatively, the cry is: you inhabitants of Gabim, take courage, for the enemy is near. He shall shake his hand, like someone threatening, as it says below: against the Holy One of Israel. By the hand of your servants you have reproached the Lord (Isaiah 37:23–24).

29. Second, the destruction of the enemy: behold the sovereign.

First, there is ease on the part of the one who punishes: he shall break the earthen vessel, like what was done by Gideon (Judges 7:19–20).

Second, there is universality on the part of those who are punished: the tall (referring to those strong in body), the lofty (referring to princes), the thickets of forest (referring to the multitude of the people, that is, the shrubs which make a forest dense), and Libanus (Sennacherib himself, who was killed by his sons, as seen below in chapter 37).

The Gloss interprets this verse mystically: he shall break the earthen vessel, in the passion of Christ.

30. Note on the words, and the light of Israel shall be as a fire (Isaiah 10:17): Our God is called a fire for four reasons.

1. Because He is subtle. He is called subtle in three ways:
   • Regarding substance, because He is called spirit: God is a spirit (John 4:24).
   • Regarding knowledge, because He is piercing: for the word of God is living and effectual and more piercing than any two edged sword (Hebrews 4:12).
   • Regarding appearance, because He is invisible: whence then comes wisdom? (Job 28:20); and as it says later: it is hid from the eyes of all living (Job 28:21), or: all men (Job 36:25).
2. Because He is full of light. That He is full of light is evident for three reasons:
   • He manifests truth to the intellect: in your light we shall see light (Psalms 36:9).
   • He delights the affections: what manner of joy shall be to me, who sit in darkness and see not the light of heaven? .
   • He directs our actions, as it says below: the Gentiles shall walk in your light, and kings in the brightness of your rising (Isaiah 60:3).
3. Because He is hot. This is true in three ways:
   • He gives life (vivifies): you perhaps will warm them in the dust? (Job 39:14); from above he has sent fire into my bones, and has chastised me (Lamentations 1:13).
   • He cleanses: the vapor of the fire wastes his flesh, and he fights with the heat of the furnace .
   • He devastates: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deuteronomy 32:22).
4. Because He is light.I.e., not heavy (levis). This is true in three ways:
   • Because of His motion, for the Lord has made all things for himself (Proverbs 16:4).
   • Because of His position, for he dwells on high (Psalms 113:5).
   • Because of His unmixed nature: wisdom reaches everywhere, by reason of her purity. For she is a vapor of the power of God .