Thomas Aquinas Commentary Isaiah 30:1-33

"Woe to the rebellious children, saith Jehovah, that take counsel, but not of me; and that make a league, but not of my Spirit, that they may add sin to sin, that set out to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt! Therefore shall the strength of Pharaoh be your shame, and the refuge in the shadow of Egypt your confusion. For their princes are at Zoan, and their ambassadors are come to Hanes. They shall all be ashamed because of a people that cannot profit them, that are not a help nor profit, but a shame, and also a reproach. The burden of the beasts of the South. Through the land of trouble and anguish, from whence come the lioness and the lion, the viper and fiery flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit [them]. For Egypt helpeth in vain, and to no purpose: therefore have I called her Rahab that sitteth still. Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever. For it is a rebellious people, lying children, children that will not hear the law of Jehovah; that say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits, get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and rely thereon; therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly in an instant. And he shall break it as a potter`s vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd wherewith to take fire from the hearth, or to dip up water out of the cistern. For thus said the Lord Jehovah, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength. And ye would not: but ye said, No, for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand [shall flee] at the threat of one; at the threat of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill. And therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: for Jehovah is a God of justice; blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem; thou shalt weep no more; he will surely be gracious unto thee at the voice of thy cry; when he shall hear, he will answer thee. And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden anymore, but thine eyes shall see thy teachers; and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left. And ye shall defile the overlaying of thy graven images of silver, and the plating of thy molten images of gold: thou shalt cast them away as an unclean thing; thou shalt say unto it, Get thee hence. And he will give the rain for thy seed, wherewith thou shalt sow the ground; and bread of the increase of the ground, and it shall be fat and plenteous. In that day shall thy cattle feed in large pastures; the oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fork. And there shall be upon every lofty mountain, and upon every high hill, brooks [and] streams of waters, in the day of the great slaughter, when the towers fall. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that Jehovah bindeth up the hurt of his people, and healeth the stroke of their wound. Behold, the name of Jehovah cometh from far, burning with his anger, and in thick rising smoke: his lips are full of indignation, and his tongue is as a devouring fire; and his breath is as an overflowing stream, that reacheth even unto the neck, to sift the nations with the sieve of destruction: and a bridle that causeth to err [shall be] in the jaws of the peoples. Ye shall have a song as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come unto the mountain of Jehovah, to the Rock of Israel. And Jehovah will cause his glorious voice to be heard, and will show the lighting down of his arm, with the indignation of [his] anger, and the flame of a devouring fire, with a blast, and tempest, and hailstones. For through the voice of Jehovah shall the Assyrian be dismayed; with his rod will he smite [him]. And every stroke of the appointed staff, which Jehovah shall lay upon him, shall be with [the sound of] tabrets and harps; and in battles with the brandishing [of his arm] will he fight with them. For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it." — Isaiah 30:1-33 (ASV)

1. Woe to you, apostate children. In this section, the prophet issues threats against those who despised the prophet Jeremiah and went into Egypt against his counsel, as recorded in Jeremiah 42–43. This section is divided into two parts:

1. First, he threatens the Jews only.
2. Second, he threatens the Jews together with the Egyptians in whom they trusted, beginning with woe to them that go down (Isaiah 31).

Alternatively, according to the Gloss, the division is as follows:

1. In the first part, he prohibits them from going down to Egypt.
2. In the second, he threatens punishment against those who go down.

The first of these sections is divided into two:

1. First, he sets out the threat.
2. Second, he offers consolation, beginning with therefore the Lord waits (Isaiah 30:18).

The first of these parts (the threat) is again divided into two:

1. First, he denounces their descent into Egypt.
2. Second, he denounces their contempt for the divine command, beginning with therefore have I cried (Isaiah 30:7).

2. Concerning the first point, he denounces three things in them.

3. He denounces these three things:

1. First, the disposition of their journey. He points out their intention—that you would take counsel; their wicked machination—a web; and the resulting effect—that you might add sin upon sin. As it is written, why will you add sin upon sin?Adicere peccata super peccata. Vg.: adicere super peccata nostra DR: “why will you add to our sins?” (2 Chronicles 28:13).
2. Second, he describes the execution of this counsel regarding their journey. He notes their walk is deformed by contempt for divine counsel: who walk... who have not asked at my mouth—that is, the prophet, for God said, if you will separate the precious from the vile, you shall be as my mouth (Jeremiah 15:19). They would not do what he said. Their journey is also deformed by their trust in human help: trusting in the shadow of Egypt, for it is written, cursed be the man that trusts in man, and makes flesh his arm (Jeremiah 17:5). He then sets out the effect: and the strength of Pharaoh shall be to your confusion, for I will change their glory into shame (Hosea 4:7). Consequently, regarding the end of their journey: for your princes went into Taphnis, which is in another part of Egypt, as if they were afraid to remain on the near borders. What have you to do in the way of Egypt, to drink the troubled water? (Jeremiah 2:18). He shows their lack of hope: they were all confounded. Put not your trust in princes: in the children of men, in whom there is no salvation (Psalms 146:3).
3. Third, he describes their carrying away of goods: the burden of the beasts.
   1. First, he threatens the destruction of Egypt. The burden of the sons of Judah is carried by beasts, either because of their stupidity or because they carried their goods like beasts. They went of the south, because they fled to the south or because their dwelling was in the southern region. They went into a land of trouble, which is Egypt, called “Meyrey” in Hebrew, which is translated as “trouble” or “distress.” The sword which you fear, shall overtake you there in the land of Egypt (Jeremiah 42:16).
   2. Second, he describes the character of those who carry away the goods: the lioness, for its ferocity; the lion, for its presumptuous audacity; the viper, for its cruelty; and the flying basilisk—not because it has wings, but because it leaps at the faces of men—for its swiftness to do evil. Her princes are as roaring lions (Zephaniah 3:3).
   3. Third, he describes the carrying away of the goods: they carry their riches.
   4. Fourth, he describes the vanity of their labor: to a people that shall not be able to profit them, for vain is the salvation of man (Psalms 60:11).

4. Therefore have I cried. Here he denounces their contempt for the divine command.

1. First, he shows how they despised the divine command.
2. Second, he shows how they despised salutary counsel, beginning with for thus says the Lord God (Isaiah 30:15).

Concerning the first point, he sets out three things:

1. First, the divine command.
2. Second, the contempt of the people: for it is a people (Isaiah 30:9).
3. Third, he threatens those who despise it with death or destruction: therefore thus says the Holy One of Israel (Isaiah 30:12).

5. Concerning the first of these, he sets out three things:

1. First, the command itself: therefore have I cried concerning this, that it is useless to go into Egypt. Sit still, in your own land. Thus says the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord (Jeremiah 14:10).
2. Second, he sets out the confirmation of the command. Now therefore, you, Isaiah, go in by prophetic vision; or you, Jeremiah, go in into Egypt with the people, as it says in Jeremiah 43.
3. Third, he assigns the fruit of this confirmation: and it shall be in that day for a testimony for ever. Write this for a memorial (Exodus 17:14).

6. For it is a people. Here he sets out the contempt of the people.

First, he describes the contempt by which they despised God. They are a people that provokes to wrath, regarding the sin of transgression: do not you provoke me, as the house of IsraelVg. omits “of Israel.” provokes me (Ezekiel 2:8). They are lying children, regarding the sin of speech, for they promised obedience to Jeremiah but would not keep their promise, as it says in Jeremiah 42. The children that are strangers have lied to me (Psalms 18:45). They are children that will not hear, regarding the sin of omission: he that stopsObturat. Vg.: declinat. DR: “turneth away.” his ears from hearing the law, his prayer shall be an abomination (Proverbs 28:9).

Second, he sets out their contempt for the prophets. They say to the seers, prohibiting them from carrying out their proper office: you seer, go, flee away (Amos 7:12). They induced them to lie: speak unto us pleasant things, just as the false prophets did: behold the words of the prophets with one mouth declare good things to the king (1 Kings 22:13). They said, Turn away, prohibiting the word of divine knowledge: who have said to God: depart from us, we desire not the knowledge of your ways (Job 21:14).

7. Therefore thus says the Holy One of Israel. Here he threatens them with destruction, restating their guilt so that the punishment may appear more just: because you have rejected this word. He adds the punishment, saying, therefore shall this iniquity be to you. He signifies a sudden punishment through the analogy of a ruin, which remains hidden for a long time in a wall that then falls suddenly: for the destruction thereof shall come on a sudden. For when they shall say: peace and security; then shall sudden destruction come upon them (1 Thessalonians 5:3). He shows the severity of the punishment: and it shall be broken small, using the analogy of a shattered vessel, of which no fragment remains whole enough for any use, such as carrying fire or drawing water. As it says above, with breaking shall the earth be broken (Isaiah 24:19).

8. Note on the words, sit stillQuiesce. (Isaiah 30:7), that a person ought to sit still in several ways:

1. First, from the act of sin, as stated above: ceaseQuiescete. to do perversely, learn to do well (Isaiah 1:16–17).
2. Second, from the course of wandering: thus saysDices. Vg.: dicit Dominus. DR: “saith the Lord.” to this people, that have loved to move their feet, and have not restedQuievit. (Jeremiah 14:10).
3. Third, from immoderate appetite, as stated below: the heart of the wicked isCor impii quasi. Vg.: impii autem quasi. DR: “but the wicked are.” like the raging sea, which cannot restQuiescere. (Isaiah 57:20).
4. Fourth, from a presumptuous intellect: when a man has done, then shall he begin .

9. For thus says the Lord. Here he denounces their contempt of divine counsel, and concerning this, he sets out three things.

1. First, the counsel itself: if you return, as it says below, be converted to me, and you shall be saved (Isaiah 45:22).
2. Second, their contempt: but have said: no. The Lord’s words follow: Therefore shall you flee. As it is written, One way may we go out (Deuteronomy 28:25).Gradiemur. Vg.: egrediaris. DR: “mayst thou go out.” The rebellious people say, and we will mount upon swift ones. The Lord replies, therefore shall they be swifter who pursue you. Our persecutors were swifter than the eagles of the air (Lamentations 4:19).
3. Third, he threatens destruction: a thousand men (Egyptians) shall flee for fear of one (Chaldean), and for fear of five (Chaldeans), you (all you Jews) shall flee. How should one pursue after a thousand, and two chase ten thousand? (Deuteronomy 32:30). This will continue till you be left as the mast of a ship, a sign to evade shipwreck. As it says above, there shall be made a show as a turpentine tree, and as an oak that spreads its branches (Isaiah 6:13).

10. Therefore the Lord waits. Here he sets out consolation, and concerning this, he does two things:

1. First, he sets out the intention of having mercy.
2. Second, he describes the benefit of that mercy, beginning with for the people (Isaiah 30:19).

Concerning the first point, he sets out three things:

1. First, God’s intention to have mercy: therefore the Lord waits, not destroying you entirely. You shall wait for me many days (Hosea 3:3).
2. Second, the judgment of the ungrateful: and therefore shall he be exalted, that is, he will appear supreme in justice, punishing you who are ungrateful for his benefits. As it says above, the Lord of hosts shall be exalted in judgment (Isaiah 5:16).
3. Third, the reward of the good: blessed are all they that wait for him. You yourselves like to men who wait for their lord (Luke 12:36).

11. For the people. Here he describes the benefit of mercy, first in their exaltation, and second, in the oppression of their enemies, beginning with behold the name (Isaiah 30:27).

Concerning the first, he sets out two things. First is the removal of evils. Against the captivity of exile: for the people of Zion shall dwell in Jerusalem, in the time of Zerubbabel; or rather, mystically, this applies to all: he shall not be moved for ever that dwells in Jerusalem (Psalms 125:1–2). Against the anxiety of sadness: weeping before, but you shall not weep forever, but when you will be freed. As it says above, the Lord God shall wipe away tears from every face (Isaiah 25:8). Against the indignation of God: he will surely have pity. He shall call uponInvocabit. Vg.: clamabit. DR: “cry to.” me, and I will hear him (Psalms 91:15). Against poverty: and the Lord will give you spare bread. The sense is that they will be content with little food: the chief thing for man’s life is water and bread ; or it is because they suffered scarcity upon their return from Babylon. According to the Gloss, this should be understood mystically.

12. Second, he sets out the gathering of goods. Thus he says, and will not cause.

First, he speaks of spiritual goods, regarding chosen teaching. He describes the teacher who will not flee, that is, withdraw. Your teacher is Ezra, whose teaching they still use, or Christ. The teacher will be behind your back, like someone fleeing who is called back by his pursuer. He has given you a teacher of justice (Joel 2:23). He then sets out the teaching: this is the way. We will go the king’s highway (Numbers 21:22). He also speaks of the due worship of God: and you shall defile the plates of your graven things of silver, reducing them to common use. He defiled the high places, and demolished themVg. omits “and demolished them.” (2 Kings 23:8). You shall defile the garment, that is, every adornment of an idol.

Second, he turns to temporal goods. Therefore, he says, get you hence, signifying a transition from spiritual matters to temporal ones.

13. First, he promises fertility of the land. He promises the cause: and rain shall be given. He will make the early and the latter rain to come down to you (Joel 2:23). He then promises the effect, regarding food for people: and the bread of the corn of the land shall be most plentiful, and fat. Aser, his bread shall be fat (Genesis 49:20); he fills you with the fat of corn (Psalms 147:14). He also promises pasture for herds: the lamb in that day shall feed (referring to sheep), and your oxen (referring to cattle). In both cases, he notes their fecundity by mentioning their young, and the ass colts. Regarding provisions for beasts of burden, he promises mingled provender—pure barley with husks, which they previously ate mixed.

14. Second, he promises an abundance of water: and there shall be. The Jews say that these things are to be fulfilled literally at the end of the world, after the slaughter of many—the Romans, according to them, which is preposterous. Alternatively, it may be metaphorical speech, so that the water signifies the consolation they had after the return from captivity and the destruction of Babylon. Or, mystically, it may signify the teaching of Christ, as stated below: I will open rivers in the high hills, and fountains in the midst of the plains (Isaiah 41:18).

15. Third, he promises the radiance of heaven: and the light of the sun shall be as the light of seven days. This means there will be as much light in one day as there is now in seven days, as if it were sevenfold, or as it was in the first week of seven days. The Jews preposterously say that these things will be fulfilled literally in the golden age of Jerusalem. However, it is better understood as referring to the future glory of the saints after the renewal of the world. Or, metaphorically and hyperbolically, it may refer to the state of the people: who heals the broken of heart, and binds up their bruises (Psalms 147:3).

16. Note on the words, and the bread of the corn (Isaiah 30:23), that the word of God is bread that is:

1. First, narrow because of the difficulty of observing it: narrow is the way that leads to life (Matthew 7:14).
2. Second, abundant because of the usefulness of its fruit, as stated below: as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and make it to spring. So shall my word be, which shall go forth from my mouth (Isaiah 55:10–11).
3. Third, fat because of the sweetness of its delight: Aser, his bread shall be fat (Genesis 49:20).

17. Behold the name of the Lord. Here he consoles them with the punishment of their enemies, and concerning this, he sets out three things:

1. First, the coming of the judge who punishes.
2. Second, the manner of punishment, beginning with and the Lord shall make (Isaiah 30:30).
3. Third, the place of the punishment: for Topheth is prepared from yesterday (Isaiah 30:33).

Concerning the first point, he describes the coming of the judge. He comes for universal judgment, from afar, long before announced by the prophets. Or, he comes for destruction—Sennacherib, from afar, from the height of his power. Or, he comes to destroy the Babylonians through the Medes, who come from afar: behold I will bring upon you a nation from afar (Jeremiah 5:15). It is the name of the Lord—the Son, according to the first explanation; or because it contributes to his glory, according to the second and third explanations.

18. Second, he shows the zeal of the one who comes, setting out his wrath through an anthropopathism: his wrath burns. Wrath is kindled anger. It is kindled either in the vehemence of the desire for vengeance, and in this respect, he says it burns; or in the quantity of the punishment, and in this respect, he says it is heavy. As it says below, these shall be smoke in my anger, a fire burning all the day (Isaiah 65:5). He also places wrath in his mouth: his lips are filled with indignation, reproaching sins, and his tongue as a devouring fire, threatening torments. As it says above, with the breath of his lips he shall slay the wicked (Isaiah 11:4). He also sets out wrath in his work: his breath, that is, his indignation, is like a torrent overflowing even to the midst of the neck, meaning it will lead to their extinction. As it says above, there shall pass through Judah, overflowing wrath (Isaiah 8:8).

19. Third, he sets out the effect of his indignation. On the wicked, it is the destruction of the nations: to destroy the nations. Lord, in your city you shall bring their image to nothing (Psalms 73:21). It is also the cessation of tyrants: and the bridle of error. He has put a bridle into my mouth (Job 30:11). He also sets out the effect on the good: praise from the mouth—you shall have a song as in the night of the sanctified solemnity, for on three solemnities they went to Jerusalem with joy (Leviticus 23). As it says below, the city of our solemnity: your eyes shall see (Isaiah 33:20). And delight of heart: and joy of heart. As it says below, they shall obtain joy and gladness, and sorrow and mourning shall flee away (Isaiah 35:10); and the people of the LordVg. omits “of the Lord.” were joyful .

20. And the Lord shall make the glory of his voice to be heard. Here he describes the manner of punishment, and concerning this, he does three things.

1. First, he describes the manner of punishment regarding the act of the one who punishes: his voice, through which he will appear glorious, and the terror of his arm, through the analogy of an angry man who threatens in this way. Have you an arm like God? (Job 40:4). He also describes the instrument: and the flame of devouring fire... with whirlwind, and hailstones. For, literally, the Assyrians were burned up, and perhaps there was a storm. Or, the different punishments of the day of judgment are signified: fire and brimstone, and storms of winds, shall be the portion of their cup (Psalms 11:6).
2. Second, he describes the infliction of the punishment, showing the Assyrian’s horror: for at the voice of the Lord the Assyrian shall fear, and the duration of the punishment: and the passage of the rod shall be strongly grounded, that is, strengthened.
3. Third, he describes the exultation of the saints: with harps, and in great battles, which are waged by divine power alone. The just shall rejoice when he shall see the revenge (Psalms 58:10).

21. For Topheth is prepared. Here he describes the place of punishment.

First, its disposition: Topheth is the Valley of the Son of Hinnom, Gehenna, for the fire for sacrifices was kept there on stones of tufa (Tophis). This is the same as the valley of Gethsemane, where the army of Sennacherib was destroyed. Or it signifies hell; hence the Jews conjecture that hell is there, because smoke is always emitted from two palm trees that are there.Cf. Hugh; Babylonian Talmud, Erubin 19a. It was prepared from yesterday, that is, from the beginning; or, according to the Jews, from the second day of creation, which had only a "yesterday" and no day before it. Jeremiah 7 and 19 discuss this valley. It was prepared by the king, God, and is deep, and wide. As it says above, therefore has hell enlarged her soul (Isaiah 5:14).

Second, the variety of punishments: the nourishment thereof is fire and much wood—the impious, or the men of Sennacherib's army. The breath of the Lord, that is, his will, is like a stream of brimstone, metaphorically: fire and brimstone, and storms of winds, shall be the portion of their cup (Psalms 11:6).

22. Note on the words, behold the name of the Lord (Isaiah 30:27), that the Son of God is the name of the Father in three ways:

1. First, by which He is manifested: I have manifested your name to the men (John 17:6).
2. Second, by which He is honored: Father, hallowed be your name (Matthew 6:9).
3. Third, by which He is invoked: whatever you ask the Father in my name, he will give it you (John 16:23).

23. Also, on the words, comes from afar (Isaiah 30:27), note that he came from afar for several reasons:

1. First, because of the long expectation: all these died according to faith, not having received the promises but beholding them afar off (Hebrews 11:13).
2. Second, because of the imperfection of our merits: coming, he preached peace to you that were afar off (Ephesians 2:17).
3. Third, because of the delay of the time: I shall see him, but not now: I shall behold him, but not near (Numbers 24:17).
4. Fourth, because of the height of his majesty: his going out is from the end of heaven, and his circuit even to the end thereof (Psalms 19:6).

24. Note on the words, is prepared by the king, deep, and wide (Isaiah 30:33), that hell is broad for several reasons:

1. First, because of its desire to retain, as stated above: therefore has hell enlarged her soul (Isaiah 5:14).
2. Second, because of the multitude of the damned: narrow is the way that leads to life; wide is the gate, and broad is the way that leads to destruction, and many there are who go in thereat (Matthew 7:13–14).
3. Third, because of the variety of punishments: fire, hail, snow, ice (Psalms 148:8) or: fire and brimstone, and storms of winds (Psalms 11:6).
4. Fourth, because of the eternity of the punishment: go, you cursed, into everlasting fire (Matthew 25:41).

25. Note on the words, his tongue as a devouring fire (Isaiah 30:27), that charity is called a fire for several reasons:

1. First, because it illuminates: you that fear the Lord, love him, and your hearts shall be enlightened .
2. Second, because it seethes: stay me up with flowers, compass me about with apples: because I languish with love (Song of Solomon 2:5).
3. Third, because it turns all things to itself: we know that to them that love God all things work together unto good (Romans 8:28).
4. Fourth, because it makes one unencumbered: if any one love me, he will keep my word (John 14:23).
5. Fifth, because it draws one upward: in my bed I sought him whom my soul loves: I sought him, and found him not (Song of Solomon 3:1).