Thomas Aquinas Commentary Isaiah 28

Woe to the crown. In this part, he issues a threat against those who scorn the predictions of the prophets.

First, he threatens those who scorn them in the present.

Second, he threatens those to come in the time of Jeremiah: woe to you, apostate children (Isaiah 30).

The first of these is divided into two parts.

In the first, he threatens those from the ten tribes.

In the second, he threatens those from the two tribes: but these also (Isaiah 28:7).

Regarding the first part, he does three things.

First, he denounces the sin of pride: woe to the crown, for they were proud of their great number, which is the crown or glory of a king (Proverbs 14:28).

Second, he denounces the sin of gluttony: to the drunkards of Ephraim. Nahum says: with glory you have made me drunk. This refers to the fading flower, the glory of his joy, who were on the head of the fat valley—those who, in the time of David and Solomon, came from the heat and established tents of idolatry in the valley of Gethsemane. They were staggering with wine, that is, with idolatry: the rod has blossomed, the almond treeAmygdalus. Vg.: superbia. DR: “pride” (cf. Sirach 12:5). has budded (Ezekiel 7:10).

Second, he threatens punishment: behold the Lord is mighty. Concerning this, he does two things.

First, he describes the enemy’s power: behold, mighty refers to the strength of the enemy whom He will send. As a storm of hail refers to their great number, as stated previously: nations shall make a noise like the noise of many waters (Isaiah 17:13).

Second, he describes the infliction of the punishment, namely, the casting down of pride: the crown of pride shall be trodden under feet (compare to Habakkuk 3:12: in your anger you will tread the earth under foot). He also describes the emptying of their glory: and the flower shall be as a hasty fruit, that is, ripe or early fruit, as stated previously: for before the harvest it was all flourishing (Isaiah 18:5); and, all your strongholds shall be like fig trees with their green figs (Nahum 3:12).

Third, he describes the glory of the righteous, namely, the righteous from the two tribes: in that day, that is, in the time of Hezekiah, when the ten tribes had been destroyed. This glory is described in three ways.

Regarding the joy of the people, He will be a crown, which is of gold or silver, in contrast to the crown of pride; and a garland of flowers, in contrast to the fading flower. As it says later: and I will give them a crown for ashes (Isaiah 61:3).

Regarding the justice of the king: and he, the Lord himself, shall be a spirit of judgment. As Jeremiah says, a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jeremiah 23:5).

Regarding the strength of their soldiers: and strength, for the Lord will fight for them, as stated previously: because you have been my strength (Isaiah 25:4).Fortitudo mea. Vg.: fortitudo pauperi. DR: “a strength to the poor.”

But these also. Here he threatens those among the two tribes who scorn the predictions of the prophets.

First, he threatens the princes, and second, the city or the people: woe to Ariel (Isaiah 29).

The first of these is divided into two parts. First, he presents the threat, and second, the consolation: give ear (Isaiah 28:23).

Concerning the first part, he does two things. First, he denounces their sin and threatens destruction at the same time. Second, he shows there is no remedy: wherefore hear the word of the Lord (Isaiah 28:14).

Concerning the first of these points, he does two things. First, he denounces their ignorance, and second, their contempt for teaching: for command (Isaiah 28:10).

Regarding the first of these, he does two things.

First, he denounces their fault, initially describing the error of them all together: but these also have been ignorant through wine. As Hosea says, wine, and drunkenness (Hosea 4:11) make one fall away from God.

Second, he denounces the fault of their teachers: the priest and the prophet have been ignorant refers to their ignorance of what is to be believed. They have gone astray refers to their ignorance of what is to be done. Him that sees refers to God who sees all things. The explanation for this can be found in Ezekiel: her priests have despised my law, and have defiled my sanctuaries (Ezekiel 22:26).

Third, he describes the manner of their ignorance: for all the tables were full of vomit, for they gorged themselves in their temples until they vomited, as if they were devoted entirely to idols. They were also full of filth, that is, of all their shameful vices: as a dog that returns to his vomit (Proverbs 26:11),Cf. 2 Peter 2:22. and the sow that was washed to her wallowing in the mire.

Second, he threatens the punishment of blindness: whom shall he teach?

First, the question is presented: whom shall he teach knowledge? It is as if to say: Why have you spurned knowledge? And the hearing refers to what I heard from the Lord.

Second, the answer is given: them that are weaned from the milk, that is, the humble and simple little ones. As it says in Matthew, you have hidden these things from the wise and prudent, and have revealed them to little ones (Matthew 11:25). This can also refer to all the good who are separated from the milk of sinful desire.

Note on the word drunkenness (Isaiah 28:7), that the wicked are intoxicated on the wine:

1. First, of material liquor: be not drunk with wine, wherein is luxury (Ephesians 5:18).
2. Second, of carnal delight: come, let us be inebriated (Proverbs 7:18) with wine.
3. Third, of spiritual error, as stated previously: they have caused Egypt to err in all its works, as a drunken man staggers and vomits (Isaiah 19:14).
4. Fourth, of divine punishment: he has inebriated me with wormwood (Lamentations 3:15).

The saints are also intoxicated:

1. First, with the tears of repentance, as stated previously: I will inebriateInebriabo. DR: “water.” you with my tears (Isaiah 16:9).
2. Second, with the chalice of suffering: yourTuus. Vg.: meus. DR: “my.” chalice which inebriates me, how goodly is it (Psalms 23:5).
3. Third, with the incentive of love: eat, O friends, and drink, and be inebriated (Song of Solomon 5:1).
4. Fourth, with a torrent of happy delight: they shall be inebriated with the plenty of your house (Psalms 36:8).

Note also on the words crown of pride (Isaiah 28:1), that both the wicked and the good are crowned.

The wicked are crowned:

1. First, with the crown of vain joy: let us crown ourselves with roses .
2. Second, with the crown of wealth, as stated previously: who has taken this counsel against Tyre, that was formerly crowned? (Isaiah 23:8).
3. Third, with worldly power: he has stripped me of my glory, and has taken the crown from my head (Job 19:9).
4. Fourth, with superstitious observances: when the feast of Bacchus was kept, they were compelled to go about crowned with ivy in honor of Bacchus .

The saints are also crowned:

1. First, with a nuptial crown, as stated later: as a bridegroom he has decked me with a crown (Isaiah 61:10).
2. Second, with a triumphal crown: he will not be crowned, unless he strives lawfully (2 Timothy 2:5).
3. Third, with a royal crown, as stated later: you shall be a crown of glory in the hand of the Lord (Isaiah 62:3); and, you, O Lord, have set on his head a crown of precious stones (Psalms 21:3).
4. Fourth, with a priestly crown: and a crown of gold upon his headCaput. Vg.: mitram. DR: “mitre.” wherein was engraved holiness .

Note also on the words them that are weaned from the milk (Isaiah 28:9), that there is a certain milk that ought to be abandoned, and this is of many kinds:

1. First, the milk of carnal desire, as stated previously: the weaned child shall thrust his hand into the den of the basilisk (Isaiah 11:8).
2. Second, of imperfect righteousness: the child grew, and was weaned (Genesis 21:8).
3. Third, of rudimentary doctrine: as to little ones in Christ, I gave you milk to drink (1 Corinthians 3:1–2).

There is also a milk that ought to be embraced:

1. First, of a pure conscience: whiter than snow, brighterNitidiores. DR: “purer.” than milk (Lamentations 4:7), because of its brightness.
2. Second, of sound doctrine, because of its sweetness: honey and milk are under herEjus. Vg.: tua. DR: “thy.” tongue (Song of Solomon 4:11).
3. Third, of eternal glory, because it is easy to swallow: possess their land flowing with milk and honey (Leviticus 20:24).

For command. Here he describes their contempt for teaching.

First, this contempt is shown through the blasphemy by which they mocked the prophets, saying, command, for the prophets used these words in threatening, as previously: I will command the army of heaven ; and I will command the clouds (Isaiah 5:6). They also mocked the word expect, used here in promising: if it makes any delay, wait forExpecta. it: for it shall surely come (Habakkuk 2:3).

And he adds the punishment: for with the speech of lips, and with another tongue. This means, “You will so lack understanding of the prophets that it will be as if someone were speaking to you with only the movement of the lips, and in a foreign tongue.” Or, it means that God will immediately inflict wounds on you. This kind of speaking is also mentioned in Wisdom: let us examine him by outrages and tortures .

Second, regarding their disobedience, he says, to whom he said.

First, he presents the precept: this is my rest, refresh the weary. This is like what is said in the Gospel: because you did it to one of these my least brethren, you did it to me (Matthew 25:40).

Second, he describes their contempt: and they would not hear. As Ezekiel says, but the house of Israel will not listen to you, because they will not listen to me (Ezekiel 3:7).

Third, he threatens destruction: and the word shall be to them. That is, they will suffer this punishment for their own words. As it is written, by your words I judge you, you wicked servant (Luke 19:22).Luke 19:22. The purpose is that they may go to destruction.

Wherefore. Here he shows there is no remedy.

First, he presents two remedies, and second, he excludes them from both: and I will set (Isaiah 28:17).

Regarding the first, he presents two remedies. One was the remedy in which they trusted, namely, a covenant with idols. He describes this covenant: we have entered into a league with death, that is, with the devil. As Job says, will he make a covenant with you, and will you take him to be a servant forever? (Job 41:4). He also describes the fruit of the covenant: the overflowing scourge, that is, persecution. They say, we have placed our hope in lies, that is, in idols, because you prophets tell lies. As the Psalm says, they are not in the labor of men: neither shall they be scourged like other men (Psalms 73:5).

The second is the remedy which God prepares for the saints, namely Christ: behold I will lay a stone in the foundations of Zion. As the Psalm says, the stone which the builders rejected; the same has become the head of the corner (Psalms 118:22). He that believes, let him not hasten, but wait for it: if it makes any delay, wait for it (Habakkuk 2:3). This is set against the blasphemies of the wicked.

And I will set. Here he excludes both of these remedies.

First, he excludes the first remedy, and second, the second remedy: for the bed is straitened (Isaiah 28:20).

Concerning the first, he does three things: First, he presents the just judgment of exclusion: I will set judgment in weight. As it is written, you have made all things in number and measure .

Second, he excludes the covenant: and hail, meaning tribulation, shall overturn the hope of falsehood. He sets out four things against all that had been mentioned above. As Job says, the hope of the hypocrite shall perish (Job 8:13).

Third, he describes the fruit of this exclusion: and vexation alone. As stated previously: Lord, they have sought after you in distress (Isaiah 26:16).

For the bed is straitened. Here he excludes the second remedy.

First, he presents the impediment which prevents the remedy from profiting them: straitened. He speaks in the likeness of an adulteress, who cannot have her husband and her lover in the same bed. In the same way, they cannot maintain the worship of idols and also obtain divine help: you cannot be partakers of the table of the Lord and of the table of devils (1 Corinthians 10:21).

Second, he describes the coming of the liberator: as in the mountain of divisions. He refers to the history found in 2 Samuel 5. And as in the valley refers to Joshua 10.

Third, he excludes the help of mercy: that he may do his work, that is, that he may have mercy on us, as he did then. This is spoken as a question, and he responds: strange work. As the Psalm says, his tender mercies are over all his works (Psalms 145:9).

And now do not mock. Here he draws, as a conclusion, sound and wholesome counsel.

First, he prohibits mocking: do not mock, lest your bonds of captivity be made stronger. As Proverbs says, he shall scorn the scorners (Proverbs 3:34).

And he gives the reason: for I have heard from the Lord the God of hosts a consumption and a cutting short upon all the earth.

Give ear. Here he presents consolation.

First, he calls for their attention: hear. As it is written, hear, O you heavens, the things I speak (Deuteronomy 32:1).

Second, he presents the consolation under the likeness of a farmer: shall the plowman plow all the day. Through this, he shows three things:

1. God's intention in punishing is like that of the plowman: that they might bear fruit, which is to sow. Gith is a kind of legume similar to cumin.
2. Second is the discretion of his judgment, for he punishes some in one way and others in another, just as a farmer beats out wheat in one way and cumin in another. He indicates this where it says: for he will instruct him in judgment. Bread refers to grain.
3. Third is the end of punishments for those who are corrected: but the thresher shall not thrash it forever. As Paul writes, he that plows, should plow in hope, and he that thrashes, in hope to receive fruit (1 Corinthians 9:10).

Third, he presents the explanation: this also has come forth from the Lord God of hosts, to make his counsel wonderful. As the Psalm says, wonderful are your works (Psalms 135:14).