Thomas Aquinas Commentary Isaiah 25

O Lord, you are my God. Here, thanksgiving is presented. It is offered for three reasons:

1. First, for the exaltation of the people.
2. Second, for their justification: in that day (Isaiah 26).
3. Third, for paternal correction: in that day (Isaiah 27).

The first of these reasons is divided into two parts.

In the first part, the thanksgiving is expressed: I will exalt you, meaning I will proclaim you loudly before others, and confess your name, meaning giving thanks within myself, as in the Psalm: I will confess you, O Lord, with my whole heart (Psalms 9:2).

Second, the substance of the thanksgiving is presented: for you have done.

This is first described in general terms. Regarding the greatness of His deeds, they are wonderful things, as it is written, who does great things, and unsearchable things (Job 5:9). Regarding His fulfillment of promises, they are faithful, as in the prayer, reward them that patiently wait for you, that your prophets may be found faithful . The word amen here means "truly."

This is then described in particular terms: for you have reduced. This refers to two kinds of works:

• First, works related to the suppression of the wicked.
• Second, works related to the exaltation of the good: and the Lord of hosts shall make (Isaiah 25:6).

Concerning the suppression of the wicked, the prophet does three things:

1. First, he threatens the scourge of punishment.
2. Second, he shows the fruit of this punishment: therefore shall a strong people praise you (Isaiah 25:3).
3. Third, he describes the manner of punishment, where it says, as heat in thirst (Isaiah 25:5).

Therefore, he first says, you have reduced the city to a heap. This can refer to Jerusalem. The house of strangers to God—namely, the Jews—is destroyed, to be no more built up for ever, for it was not rebuilt in the same place. As it says elsewhere: behold Damascus shall cease to be a city (Isaiah 17:1); Zion shall be ploughed as a field, and Jerusalem shall be as a heap of stones (Micah 3:12); and you are brought to nothing (Ezekiel 27:36). Alternatively, this could refer to Babylon or some other city of the Gentiles who were opposed to God's people.

Therefore shall a strong people praise you. Here the prophet shows the fruit of punishment, which is the submission of people to God. First, he presents two signs of this submission.

• The first sign is praise: a strong people shall praise you. This refers to a people who are strong because they are subject to you, or a Gentile people who were formerly strong in their passions.
• The second sign is fear: every city shall fear you. As it says later, the strength of the Gentiles shall come to you (Isaiah 60:5).

Second, he gives the reason for this submission. He begins by stating: because you have been a strength to the poor—one who has little, even if it is sufficient—and to the needy, one who is in want. As the Psalm says, the Lord is my refuge: and my God the help of my hope (Psalms 94:22).

He then uses a comparison. God is a hope of defense from the whirlwind, which represents the violence of the persecutor. He is also a shadow of consolation from the heat, which represents the affliction of persecution. As it says later, a man shall be as when one is hid from the wind, and hides himself from a storm (Isaiah 32:2).

Third, he explains the term the spirit, which refers to the indignation and pride of the wicked. This is compared to a destructive force, as mentioned before: as whirlwinds come from Africa (or "the south"), it comes from the desert from a terrible land (Isaiah 21:1).

As heat in thirst. Here the prophet describes the manner of punishment. In terms of affliction, it is as heat in thirst afflicts; this refers to subduing the tumult, or proud clamor, of strangers. In terms of the resulting barrenness, it is as with heat under a burning cloud, brought on by the south wind, which sometimes destroys the fruit of the vine with its excessive heat. As the Apostle James writes, for the sun rose with a burning heat and parched the grass: and its flower fell off (James 1:11).

And the Lord of hosts shall make. Here the prophet describes the things that pertain to the exaltation of the good, which is threefold. First is the abundance of honor, which he describes using the metaphor of a feast prepared with rich food and fine wine. This will happen in this mountain, for it was there that Christ suffered, from which all good things come to us; or, it is there that He will judge. As it says in the Gospel, behold, I have prepared my dinner: my cattle and my fattened animals are killed (Matthew 22:4).

Second is the removal of evils: and he shall destroy. This refers to the punishment of death, which he calls a "bond" because we are bound to it by sin, and a "web" because it is a just sentence woven by God. As the Apostle says, death is swallowed up in victory (1 Corinthians 15:54), and the prophet, O death, I will be your death; O hell, I will be your bite (Hosea 13:14).

This removal of evils also includes the end of sorrow, for the Lord God shall wipe away tears from every face, as it is also written, God shall wipe away all tears from the eyes of the saints (Revelation 21:4). It also includes the end of the shame of confusion: and the reproach, as mentioned before, take away our reproach (Isaiah 4:1).

Some refer this passage to the judgment carried out in the death of Holofernes, who came against all nations, and they interpret the feast similarly. The prophet then expresses thanksgiving: and they shall say, we have endured for him, that is, waited patiently, as it is written, you that fear the Lord, wait for his mercy . He gives the reason for this hope: for the hand of the Lord will rest on this mountain, and in its presence nothing evil can exist, as the Psalm says, this is my rest for ever and ever (Psalms 132:14).

Third is the oppression of their enemies, namely, the Moabites, who were extremely hostile to them. First, the prophet describes their affliction: they will be threshed, as it is written, they have threshed Gilead with iron wagons (Amos 1:3).

Second, he describes their complete subjection: he shall stretch forth his hands, as if prostrate and seeking mercy or help. As it says later, they shall come (Isaiah 49). (This may refer to Isaiah 60:14: and the children of them that afflict you, shall come bowing down to you.) This also includes the destruction of their defenses: and the fortifications, which are mentioned before (Isaiah 16:7).

Note that on the words confess your name (Isaiah 25:1), confession is manifold:

1. First, confession of humility: confess therefore your sins one to another (James 5:16).
2. Second, confession of truth: with the heart, we believe to justice; but, with the mouth, confession is made to salvation (Romans 10:10).
3. Third, confession of praise: give praise to the Lord on the harp (Psalms 33:2).
4. Fourth, confession of thanksgiving, as mentioned before: I will confess to you, O Lord, for you were angry with me: your wrath is turned away, and you have comforted me (Isaiah 12:1).

Note also on the word amen (Isaiah 25:1), that amen is a Hebrew word. When used as a verb, it means "so be it," as in, and all the people shall say: Amen (Deuteronomy 27:15). When used as an adverb, it means "truly," as in, Amen, amen, I say to you (John 6:26). When used as a noun, it means "truth," as in, these things says the Amen (Revelation 3:14). When it is understood as a Greek word, it can mean "without defect," from a, meaning "without," and men, meaning "defect," as in: who is God blessed for ever. Amen (Romans 9:5).

Note that on the words a feast of fat things (Isaiah 25:6), the feast is threefold.

First is the family feast of the Church militant, in which three things are present:

1. The bitterness of suffering: you shall eat it with wild lettuce (Exodus 12:8); and, as often as you shall eat this bread and drink the cup, you shall proclaim the death of the Lord, until he comes (1 Corinthians 11:26).
2. The sweetness of love: you gave them bread from heaven, prepared without labor, having in it all that is delicious, and the sweetness of every taste .
3. The richness of its effect: you have anointed my head with oil (Psalms 23:5).

Second is the private feast of the soul, in which there are three things:

1. The wine of love: your breasts are better than wine (Song of Solomon 1:1).
2. The honey of contemplation: how sweet are your words to my palate! More than honey to my mouth (Psalms 119:103).
3. The milk of purification for growth toward perfection: as newborn babes, desire the rational, unadulterated milk (1 Peter 2:2).

Third is the solemn feast of the heavenly court, in which there are three things:

1. Wine to the point of intoxication: eat, O friends, and drink, and be intoxicated, my dearly beloved (Song of Solomon 5:1).
2. Honey to the point of satisfaction: I shall be satisfied when your glory shall appear (Psalms 17:15).
3. Milk to the point of the perfection of body and soul: his eyes as doves upon brooks of waters, which are washed with milk (Song of Solomon 5:12).