Thomas Aquinas Commentary Isaiah 2

1. The word that. Here he begins to rebuke their fault of turning away from God. This is divided into three parts:

• First, he denounces them for the fault they were committing in the worship of idols.
• Second, for the fault they were committing in the oppression of others: for behold (Isaiah 3).
• Third, for the fault they were committing in the abuse of things: I will sing to my beloved (Isaiah 5).

The first of these is divided into two parts:

• A title.
• A treatise, which begins where it says, and in the last days (Isaiah 2:2).

He places this word at the beginning of the chapter because it is a prophecy especially about the Incarnate Word: for the Lord God will doFaciet. Vg.: facit. no wordNon faciet Dominus verbum. DR: “the Lord God doth nothing.” without revealing his secret to his servants the prophets (Amos 3:7).

2. And it shall be. Here he carries out his intention. This is divided into three parts:

• First, he promises the remedy of salvation, so that the weight of the following fault does not lead to despair.
• Second, he shows the guilt of the fault, where it says, for you have cast off your people (Isaiah 2:6).
• Third, he threatens the lash of punishment, where it says, therefore forgive them not (Isaiah 2:9).

Regarding the first point, three things are presented:

• First, the preparation for salvation.
• Second, the conversion of the Gentiles, where it says, and all nations shall flow unto it (Isaiah 2:2).
• Third, the calling of the Jews in the end, where it says, O house of Jacob, come (Isaiah 2:5).

3. Regarding the first of these—the preparation for salvation—three things are presented. First is the time of salvation; for this reason, he says, and it shall be. He connects this either to the preceding prophecy or to what he heard from the Lord, as Gregory saysIn Ez. I hom. 2 (PL 76, 796 A–B; CCL 142, 17). about the beginning of Ezekiel.

In the last days refers to the time of grace. It is called the last time because no other religious observance will succeed it: behold I am with you . . . even to the consummation of the world (Matthew 28:20); gather yourselves together, [sons of Israel,] that I may tell you the things that shall befall you in the last days (Genesis 49:1).

4. But it seems that this salvation through the Incarnation of the Son of God should have been prepared from the beginning of the human race, because the more quickly a disease is treated with medicine, the more easily it is cured.

To this, it should be said that medicine ought to be offered according to the condition of the disease. Since human sin occurred through pride, which scorned God's precepts, it was fitting that the remedy for attaining salvation was prepared through humility.

This was so that humanity might know the weakness of its own powers, for by neither the natural law nor the written law was anyone able to find help for themselves. Thus, the more they found no help in themselves, the more ardently and humbly they would seek the remedy.

5. Second, he presents 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 (Ezekiel 40:2). Third, he presents the position of the Savior: on the top of mountains, that is, over greater princes, and it shall be exalted above the hills, that is, over lesser princes. As it says below: behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high (Isaiah 52:13).

6. And all nations shall flow unto it. Here he presents the conversion of the Gentiles. Regarding this, he presents three things:

• First, the conversion itself.
• Second, the order of conversion, where it says, and many people shall go (Isaiah 2:3).
• Third, the promise of peace to the converted, where it says, and he shall judge the Gentiles (Isaiah 2:4).

Therefore, as to the first point, he says, and all nations, that is, people from all nations, shall flow. This phrasing indicates their great number and haste: I will bring them through the torrents of waters in a right way, and they shall not stumble in it (Jeremiah 31:9).

7. The order of conversion was that the Gentiles were converted through the call of those who were from the Jews. Therefore, regarding the second point, he presents three things:

• First, those who are calling.
• Second, the call itself, 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, from the Jews. This notes the small number of Jews who converted in comparison to the multitude of Gentiles. They shall go, by taking steps of faith, and say: we also believe. For which cause we speak also (2 Corinthians 4:13).

8. Come. Here he presents the call itself, and they are called to three things.

• First, to the eminence of faith. For this reason, he says, come, by consensus, and 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 (Jeremiah 31:6–7); an ascent to Mount Zion (Hebrews 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 of Solomon 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 (Jeremiah 6:16).

9. For the law shall come forth from Zion. Here he gives the reason for the order of the calling, saying, for the law shall come forth, spiritually understood, 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 as it says below: when they rush out fromEgrediuntur impetu a. Vg.: ingrediuntur impetu ad. DR: “they shall rush in unto.” Jacob, Israel shall blossom and bud (Isaiah 27:6).

1. And he shall judge. Here he promises peace to the converted. He addresses this in three ways:

   First, he sets out what brings about peace.

   Second, he shows the sign of peace: and they shall turn their swords into ploughshares.

   Third, he describes the fruit of peace: nation shall not lift up sword.

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

   The sign of peace is that the instruments of war are turned into tools for cultivating the field. Hence he says, and they shall turn their swords into ploughshares. He shall destroy the bow, and break the weapons (Psalms 46:9).

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

2. On the contrary, it could be argued that many wars occurred afterward. The Gloss responds that these were not as widespread as before. Thus, in the time of the Antichrist, no matter how great the future persecution of the saints, they will still have great peace among themselves, as it was in the time of Diocletian. Or, it may be better said that this refers to the peace made through Christ, which will be completed in the future.

3. O house of Jacob. Here he addresses the calling of the Jews after the conversion of the Gentiles has occurred. He speaks either in the person of the prophet or in the person of the Gentiles, so that those who were at the head may be at the tail: blindness in part has happened in Israel, until the fullness of the Gentiles should come in (Romans 11:25).

   Let us walk, together and in agreement, so 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).

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

   He does this first in general, and second in particular, beginning with: and have had soothsayers.

   Regarding the first point, he does two things.

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

   Second, he gives the reason for their separation: because, namely, they are filled with iniquity, as in times past in Egypt. The land is full of adulterers (Jeremiah 23:10). For there is no cause of separation from God except sin. As it says below: your sinsPeccata. Vg.: iniquitates. have divided between you and your God (Isaiah 59:2).

5. And soothsayers. Here he details their particular fault, especially concerning idolatry, which he denounces in them in three ways.

   First, regarding their gentile way of life.

   Second, regarding the occasion for idolatry, where it says, their land is filled with silver and gold (Isaiah 2:7).

   Third, regarding their practice of worship, where it says, and their land is filled (Isaiah 2:8).

6. He censures them for their gentile way of life in two areas.

   First, regarding the diviners and soothsayers they had. Hence he says: soothsayers,Augures. that is, those who foretell the future from the cry and chirping of birds, as the Philistines, among whom this superstition flourished most. This was 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, it says, let there be not found among you any one . . . that consults soothsayers, or observes dreams and omens (Deuteronomy 18:10).

7. But it seems that augury is not a sin. For birds have a better sense of estimation than fish, which are more aquatic; but sailors obtain predictions of a coming storm from the movement of certain fish. Therefore, something may also be foretold about the future through birds.

   To this, it must be said that God foresaw what was necessary for each thing to be preserved in its being, according to the capacity of its nature. Therefore, to man He gave reason, through which, by comparing, he is able to devise remedies for himself against harmful things. And because reason is lacking in brute animals, He ordained that nature should supply what reason lacks. Therefore, weapons and coverings, which man must acquire for himself through skill, are given to animals by nature.

   Similarly, a certain power of natural estimation was also created in them, impelling them to carry out the activities of their species. Hence, it is better to say that they are acted upon than that they act, as John DamasceneDe Fide Orth. 2.27 (PG 94, 960; ed. Buytaert, 41, 20). says. When a lower nature is regulated and moved by a higher nature, impressions of the higher movements are left in them. These impressions stir the lower nature to provide for its own necessities.

   Obtaining a prediction in such matters from birds, or from the movements of birds or other animals, is not a sin. It is a sin only when it concerns things that have their cause in free will, which does not operate by the necessity of the stars.

8. Second, he censures them regarding the unnatural passions to which they were subject. Hence he says: they have adhered to strange children—that is, foreign, or estranged from God—through filthy abuse. Men with men, working that which is filthy (Romans 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.

9. Their land is filled. Here he sets out the occasion for idolatry, which is avarice or something like it: or covetousness . . . which is a serving of idols (Ephesians 5:3–5).

   First, therefore, he shows their avarice regarding the multiplication of things that pertain to the necessities of life, when he says, their land is filled, which indicates an abundance of things. And there is no end indicates the insatiability of the covetous person, 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 (Ecclesiastes 5:9). And: I gave them corn, and wine, and oil, and silver, and I multiplied for them,Dedi eis frumentum, vinum et oleum et argentum, et multiplicavi eis. Vg.: dedi ei frumentum, vinum, et oleum, et argentum multiplicavi ei. DR: “I gave her corn, and wine, and oil, and multiplied her silver.” and gold, which they have used in the service of Baal (Hosea 2:8).

   Second, he shows their avarice regarding things that 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 (Psalms 20:7).

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

    First, from its pervasiveness, where he says, also is full: Ephraim has made many altars to sin (Hosea 8:11); under every green tree, and on every high hill you didst prostitute yourself (Jeremiah 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 (Psalms 115:4).

    Third, from the dignity of humanity. Therefore he says: man, who was made in the image of God, has bowed himself down by putting himself under idols. Man, who seems powerful in regard to his 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 (Psalms 49:12). As it says below: he bows down before it, and adores it, and prays unto it, saying: deliver me (Isaiah 44:17).

1. Therefore forgive them not. Here he threatens them with punishment, which is divided into two parts:

   1. In the first part, he shows them that danger is imminent.
   2. In the second part, he cuts off the means of escape, where it says, cease therefore from the man (Isaiah 2:22).

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

   1. Presumption of divine mercy.
   2. Confidence in their own power, where it says, the lofty eyes of man are humbled (Isaiah 2:11).
   3. The remedy that remained in their confidence in other gods, where it says, in that day a man shall cast away his idols of silver (Isaiah 2:20).

   And because divine mercy has no measure, but always exalts itself above judgment (James 2:13), he does not remove it by foretelling that it will fail, but by calling for it to be applied justly. Therefore, he does two things.

   First, he presents the call for justice, saying that since they commit such vile evils, forgive them not. This is as if to say: Let there be justice, so that you might show them no mercy. Shall I not visit for these things, says the Lord? And shall not my soul take revenge on such a nation? (Jeremiah 5:9).

2. Second, he ironically offers advice for escape, saying, enter you. This is as if to say that since God himself does not send you away, all that remains is for you to hide 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. This means from the face of those through whom God proves that he is to be feared and glorified, as it is written, leave the cities (Jeremiah 48:28). But this does not help them, as it says in Psalm 139:7: Where shall I go from your spirit? Or where shall I flee from your face?

3. Bernard explains this as referring to Christ. And the rock was Christ (1 Corinthians 10:4). One must enter him through devout affection. 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.Sermons on the Song of Songs 61.4 (PL 183, 1072C). As it is written, Arise, make haste, my love, and come . . . in the clefts of the rock (Song of Solomon 2:13–14).(Compare to Song of Solomon 2:10).

4. The lofty eyes. Here he takes away their confidence in their own power. Concerning this, he does two things:

   1. He excludes the power of resistance.
   2. He rejects the strategy of hiding, where it says, and they shall go into the holes of rocks (Isaiah 2:19).

   Concerning the first point, he does three things:

   1. He sets out the intention.
   2. He explains the manner, where it says, because the day of the Lord of hosts (Isaiah 2:12).
   3. He concludes the proposition: and the loftiness of men shall be bowed down (Isaiah 2:17).

   He presents two things to exclude the power of resistance.

   First is their humbling, both regarding pride of heart, when he says, the eyes—that is, the 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 certainty of the prophecy: a generation, whose eyes are lofty, and their eyelids lifted up on high (Proverbs 30:13); he will lookRespiciet. Vg.: respice. on all that are proud, and confound them, and crush the wicked in their place (Job 40:7). This also applies 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 presents the exaltation of the one who punishes: the Lord alone shall be exalted. That is, he who seemed weak while they waited will appear great in his punishment: the Lord shall be known when he executes judgments (Psalms 9:16). And later: the Lord of hosts shall be exalted in judgment (Isaiah 5:16).

5. Because the day of the Lord. Here the author sets out the manner in which the predictions will be fulfilled. He addresses first the humbling of men, and second, the removal of things, where it says, and upon all (Isaiah 2:13).

   Thus he first says that what was predicted will happen, because the day of the Lord—that is, the time of vengeance—will come. As it says later, the day of vengeance is in my heart, the year of my redemption is come (Isaiah 63:4). He is the Lord of hosts, so that there may be no doubt about the victory of one who has such a multitude of servants.

   He will come as a heavy weight to crush upon every one that is proud and high-minded—that is, upon one who is exalted because of the great things he possesses. He will also come upon every one that is arrogant—one who is elevated because of what he does not have. As Gregory says, The arrogant man is he who attributes to himself what he does not have.Moralia 23.6 (PL 76, 258C). It is also written, I hate arrogance, and pride, and every wicked way, and a mouth with a double tongue (Proverbs 8:13). And he shall be humbled, for he that exalts himself shall be humbled (Luke 14:11).

6. And upon all the tall and lofty cedars. Here he presents the removal of things that provide for defense.

   First, regarding things that pertain to preparing war machines. This is addressed either by their height, and thus he says, upon all the cedars, or by their strength, and thus he says, upon all the oaks. As it is written, open your gates, O Libanus, and let fire devour your cedars (Zechariah 11:1), and also, howl, you oaks of Basan, because the fenced forest is cut down (Zechariah 11:2).

   Second, regarding things that pertain to the fortification of places, whether by nature—and upon all the high mountains, as in, thus says the Lord God to the mountains, and to the hills, and to the rocks, and the valleys (Ezekiel 6:3)—or by human skill: and upon every high tower, as in, a day of the trumpet and alarm against the fenced cities, and against the high bulwarks. And I will distress men (Zephaniah 1:16–17).

   Third, regarding things that pertain to an abundance of provisions. Thus he says, and upon all the ships—in which provisions are carried—of Tharsis, that is, of the sea. As it says later, howl, you ships of the sea, for the house is destroyed, from whence they were accustomed to come (Isaiah 23:1).

   And upon all that is fair to behold: this pertains to appeasing enemies or increasing the number of warriors, as in, who can despise the people of the Hebrews, who have such beautiful women? .

7. Shall be bowed down. Here he, as it were, concludes the proposition. It is entirely the same as what was said before, except that something is added about the destruction of idols, so that God alone may be shown to be the highest. He says, and idols (Isaiah 2:18), and it is also written, Your idols shall be broken in pieces and shall be no more, and your temples shall be destroyed (Ezekiel 6:6).

8. And they shall go into the holes of rocks. Here he presents the strategy of hiding. It is the same as before, except that here it is foretold as a future event, because he had also explained by foretelling—not by calling for judgment—that their power was to be thrown down. As it is written, 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 (Psalms 63:9–10).

9. In that day. Here he removes the third support: confidence in idols.

   First, he takes away their help, which was to adore them. As it is written, 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 (Ezekiel 8:10). And later: 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 (Isaiah 31:7).

   Second, he returns to the theme of hiding for protection, where it says, and he shall go into the clefts of rocks. As it is written, every slave and every free person hid themselves in the dens and in the rocks of the mountains (Revelation 6:15).

10. Cease therefore. Here he offers good advice for escape. Since all these other things do not help you, cease therefore from the man. That is, cease from what is offensive to him, namely Christ, whose breath is in his nostrils—meaning, who breathes with his nostrils and lives like other men with respect to his humanity. For he is reputed high—with respect to his divinity—by the saints and angels: The Lord is high above all nations; and his glory above the heavens (Psalms 113:4).Vg. omits “all.”

11. Alternatively, this speaks of God in human terms, using anthropomorphism. From the man refers to God, whose breath is in his nostrils. This is spoken in the likeness of an angry man who, because of his increased breathing, breathes out through his nostrils. Hence Homer says that strong men breathed out harsh power through each of their nostrils.According to Aristotle, Nicomachean Ethics, 3.8 (1116b28) and Albert, Postilla super Isaiam on 2:22 (47, 93). Cf. Odyssey 24.318f. As it is written, At the blast of the breathDR: “spirit.” of your wrath (Psalms 18:15). And later: his wrath burns, and is heavy to bear (Isaiah 30:27), and again: his breath as a torrent overflowing even to the midst of the neck, to destroy the nations unto nothing (Isaiah 30:28). This interpretation refers back to the first point, in which he takes away the presumption of God’s mercy. The phrase For he is reputed high, taken separately, stands against the second point (confidence in their own power).