Thomas Aquinas Commentary Isaiah 22

The burden of the valley. Here the prophet issues a threat against those who were joined to the people of God by their position of authority and yet were plundering their goods.

This is directed first against those to whom authority in temporal affairs belonged, and second, against those to whom authority in spiritual affairs belonged: thus says the Lord (Isaiah 22:15).

Now, authority in temporal affairs belongs to kings, and therefore in the first part, he threatens Jerusalem, which was the seat of the kingdom. Concerning this, he does two things.

1. First, the inscription is given: the valley, that is, Jerusalem. It is called this not because of its physical location, which was on a mountain, but because of its degradation, for filth from every direction flowed into it as into a valley, as they followed the practices of the neighboring nations: this is Jerusalem; I have set her in the midst of the nations (Ezekiel 5:5). Alternatively, it is called a valley because of the lowest part of the city, which was handed over to Sennacherib by Shebna.

   It is called a vision because of the holiness of the temple, for in the temple, visions came from the Lord to the prophets. It could also be because of the prominence of the place, for it could be seen from far away, or because of the name Abraham gave to the place, as it says in Genesis 22:14: and he called the name of that place, The Lord sees.

2. Second, the threat itself is presented. Concerning this, he does three things:
   1. First, he condemns the fault.
   2. Second, he threatens punishment: your slain (Isaiah 22:2).
   3. Third, he shows their persistent obstinacy in the face of this punishment: and you have gathered (Isaiah 22:9).

Regarding the first point, he does two things.

1. First, he condemns a twofold sin:

   The sin of idolatry: what is wrong with you, that you also, who rejoiced in the special status of your holy privilege, have gone up to the housetops to sacrifice to idols. If you play the harlot, O Israel, at least let not Judah offend (Hosea 4:15).

   And the sin of strife: full of clamor. As it says above: I looked that it should bring forth grapes, and it brought forth wild grapes (Isaiah 5:2).

2. Second, to add to the weight of their sin, a twofold benefit from God is presented:

   The multitude of people: a populous city. How doth the city sit solitary that was full of people! (Lamentations 1:1).

   And the abundance of joys: a joyous city, formerly, in the time of Solomon, because of its great prosperity. With the joy of the whole earth is mount Zion founded (Psalms 48:2).

Your slain. Here he presents the punishment.

First, he threatens the destruction of people. Regarding the besieged who died by hunger: your slain are not slain by the sword, but by hunger and thirst. It was better with them that were slain by the sword, than with them that died with hunger (Lamentations 4:9). Regarding the fugitives, namely the princes who were captured and bound, as it says in Jeremiah 52: all the princes. Her princes are become like rams that find no pastures (Lamentations 1:6). Regarding those taken in the city, who were similarly captured: all that were found; they have fled far away, led into captivity to a distant land. The Lord will bring you to a far off nation (Deuteronomy 28:49).Deducet Dominus in gentem longinquam. Vg.: adducet Dominus super te gentem de longinquo. DR: “the Lord will bring upon thee a nation from afar.”

Second, he describes the prophet's inconsolable grief: depart, you who would console the prophet; do not try, in the manner of those who offer consolation. Who will give water to my head, and a fountain of tears to my eyes that I may weep for the slain of my people? (Jeremiah 9:1).

Third, he presents the manner and order of punishment: a day of slaughter. Concerning this, he describes three things.

First, the indignation of God: a day of slaughter is imminent; searching, causing it to be searched by the enemy; and magnificent, by making the enemy magnificent. For they trusted in mountains and walls. At that time, I will search Jerusalem with lamps, and will visit upon the men that are settled on their lees (Zephaniah 1:12).

Second, he describes the conquest by their enemies: and Elam, a Persian city from which warriors came with Nebuchadnezzar, who held the monarchy of the East. The shield, carried against Jerusalem, stripped the wall bare, on which it was hung to adorn the house. Prepare the shield and buckler (Jeremiah 46:3). Or, alternatively: the shield, the power of Chaldea, stripped the wall bare of the temple of the gold with which it was covered.

Third, he describes the infliction of damage in four areas.

1. First, regarding the destruction of their properties: your choice valleys shall be full of chariots from Babylon. Why glory in the valleys? Your valley has flowed away, O delicate daughter (Jeremiah 49:4).
2. Second, regarding the capture of their cities: the horsemen shall place themselves in the gate, so that no one could escape. All the princes of Babylon came in, and sat in the middle gate (Jeremiah 39:3).
3. Third, regarding the desecration of holy things: and the covering of Judah shall be discovered, that is, the holy things formerly hidden, which no one but the priest was allowed to see, will be exposed. The gentiles have seen your shame (Lamentations 1:8).Viderunt gentes ignominiam tuam. Vg.: viderunt ignominiam ejus. DR: “they have seen her shame.”
4. Fourth, regarding the destruction of their armory: you shall see in that day the armory, that is, the house of the forest, in which arms were hidden, overthrown. Concerning this building, see 1 Kings 7. The city of David, most fortified, or Jerusalem itself with a strong wall in many places: the tower of David, which is built with bulwarks (Song of Solomon 4:3).

And you have gathered together the waters. Here he describes their persistent obstinacy.

First, he condemns the sin of obstinacy; second, he presents the divine sentence against them: and the voice of the Lord of hosts was revealed (Isaiah 22:14).

Their persistence is condemned in two respects.

1. First, regarding divine help, which they failed to call upon, trusting instead in their own people and clever devices. You have gathered together, in one place within the city, through a hidden channel, the waters of the lower pool, which had waters flowing from the earth that could nevertheless be cut off by enemies. And have numbered the houses of Jerusalem, so that water might be dispensed by number and measure. And have broken down houses that were next to the wall, so that they would not get in the way of the defenders.
2. And you made a lake for the lower pool to flow between the two walls which encircled the city, and you have restored the water. But you did not pay attention to him, namely, God, who made it, the water. They have not called upon GodDeum. Vg.: Dominum. DR: “the Lord.” (Psalms 14:4).

Second, regarding divine counsel, which they despised: and he shall call. Concerning this, he describes three things.

1. First, the counsel itself: to weeping of the eyes, to beating of the breast, and to baldness, according to the custom of the ancients, who did these things in sadness. Be converted to me with all your heart, in fasting, and in weeping, and in beatingPlanctum. DR: “mourning.” (Joel 2:12).
2. Second, he describes their contempt for this counsel: and behold joy. As it says above: the harp, and the lyre are in your feasts (Isaiah 5:12).
3. Third, their intention to despise it: let us eat and drink (1 Corinthians 15:32; Wisdom 2:5: our time is as the passing of a shadow).

And the voice of the Lord of hosts was revealed. Here the sentence is given. It can be read from the Lord's perspective: this blasphemy of yours was revealed in my ears, that is, I heard it. Surely this iniquity shall not be forgiven, as if to say: if you do not believe. As it says above: therefore forgive them not (Isaiah 2:9). Or it can be read from the prophet's perspective: this voice of the Lord was revealed in my ears. And all these things that have been said relate to the captivity carried out at the command of Nebuchadnezzar.

Thus says the Lord God of hosts. Here the threat against those to whom authority in spiritual affairs belonged is presented.

First, it is against the priest at that time; second, it is against the entire priestly order: in that day, says the Lord of hosts (Isaiah 22:25).

Concerning the first, he does two things:

1. First, he foretells the removal from office of the one who, shaken by fear, handed over the city to Sennacherib—that is, the lower part of the city.
2. Second, he foretells the replacement by another: and it shall come to pass in that day (Isaiah 22:20).

Concerning the first, he does three things.

First, he describes the person by his office: him that dwells in the tabernacle, for it was the priests' duty to keep watch in the tabernacle, as it says in Numbers 1:53; who is over, the highest over ten.

Second, he condemns a threefold sin: of unworthy dwelling: what are you doing here, in my house, unworthy of such a dwelling? What is the meaning that my beloved has wrought much wickedness in my house? (Jeremiah 11:15). Of proud presumption concerning himself: or as if you were somebody here; you think of yourself as if you were of some value, when you are nothing. O shepherd, and idol (Zechariah 11:17). Of building an elaborate tomb: you have carved out, here in Jerusalem next to the temple, a monument, that is, an epitaph, in a high place, that is, in the highest place of the tomb. Or literally, he had set up his tomb in a high place as his monument, as in 1 Maccabees 13:25–30.

Third, he threatens a threefold punishment: behold the Lord.

1. First, of subjugation: just as a castrated rooster, called a capon, is carried away bound and without a struggle, so he will carry you away. And he will lift you up like a garment, easily lifted over the shoulder. You, Pashhur, and all that dwell in your house, shall go into captivity, and you shall go to Babylon, and there you shall die, and there you shall be buried, you and all your friends (Jeremiah 20:6).
2. Second, of confusion: he will crown you with a crown of tribulation, that is, in place of the crown you used in your high priestly duties, you will have tribulation. He will toss you like a ball, which finds no high station. The chariot of your glory, which bore you gloriously, is turned into your confusion. The shame of the house of your Lord, that is, the glory which you had in the house of the Lord, is turned for you into disgrace. I will change their glory into shame (Hosea 4:7).
3. Third, the punishment of deposition: and I will drive you out from your station. So Solomon cast out Abiathar from being the priest of the Lord (1 Kings 2:27).

And it shall come to pass in that day. Here he describes the replacement by another, and concerning this he presents three things.

1. His election: I will call, one of the twenty-four mentioned in 1 Chronicles 25. I will raise me up a faithful priest, who shall do according to my heart (1 Samuel 2:35).
2. His consecration: and I will clothe him, for they were consecrated with high priestly garments, as is evident from Leviticus 18,Better, Leviticus 21:10. concerning these garments, and Exodus 28.
3. He confers jurisdiction on him: and I will give your power into his hand.

Regarding the power which he had among the people, he establishes that power: and your power, namely, I will give. May his days be few: and his bishopric let another take (Psalms 109:8). And he shall be as a father. I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jeremiah 3:15).

Second, regarding the power which he had over the temple: and I will lay the key of the house of David, which was of gold, upon his shoulder. This refers to the temple, for which David prepared the building materials, as is evident from 1 Chronicles 29. "Upon his shoulder" signifies his government, or because the key was used as a kind of adornment. He shall open, for he was allowed to enter into the holy of holies once per year, as it says in Hebrews 9:7.

Third, regarding the power which he had over the whole order of ministers: and I will fasten him as a peg, the diminutive form of palum (stake). For just as various vessels are hung on a certain stake, so various offices, which used various vessels in the ministries of the house of the Lord, were his responsibility. He will be fastened in the place of the faithful, namely, the temple. Concerning this power, see Numbers 2 and 24.

In that day. Here he presents the threat against the whole priesthood, which was destroyed in the time of Zedekiah, when Nebuchadnezzar took them captive. For what was said above about Shebna relates to the time of Sennacherib. And here the priesthood itself, which ceased in the time of captivity, is called a peg: the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim (Hosea 3:4).

Note on the words, him that dwells in the tabernacle (Isaiah 22:15), that the tabernacle is of many kinds:

1. First, the tabernacle of carnal concupiscence, which belongs to swine: we have an altar whereof they have no power to eat who serve the tabernacle (Hebrews 13:10).
2. Second, the tabernacle of temporal and natural life, which belongs to humans: for I am assured that the laying away of this my tabernacle is at hand (2 Peter 1:14).
3. Third, the tabernacle of the Church militant, which belongs to warriors. As it says above: there shall be a tabernacle for a shade in the daytime from the heat (Isaiah 4:6).
4. Fourth, the tabernacle of contemplative wisdom, which belongs to those who rest: we will go into his tabernacle: we will adore in the place where his feet stood (Psalms 132:7).
5. Fifth, the tabernacle of eternal vision or our heavenly homeland, which belongs to all the blessed. As it says below: your eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed (Isaiah 33:20).