Thomas Aquinas Commentary Isaiah 33:1-24

"Woe to thee that destroyest, and thou wast not destroyed; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to destroy, thou shalt be destroyed; and when thou hast made an end of dealing treacherously, they shall deal treacherously with thee. O Jehovah, be gracious unto us; we have waited for thee: be thou our arm every morning, our salvation also in the time of trouble. At the noise of the tumult the peoples are fled; at the lifting up of thyself the nations are scattered. And your spoil shall be gathered as the caterpillar gathereth: as locusts leap shall men leap upon it. Jehovah is exalted; for he dwelleth on high: he hath filled Zion with justice and righteousness. And there shall be stability in thy times, abundance of salvation, wisdom, and knowledge: the fear of Jehovah is thy treasure. Behold, their valiant ones cry without; the ambassadors of peace weep bitterly. The highways lie waste, the wayfaring man ceaseth: [the enemy] hath broken the covenant, he hath despised the cities, he regardeth not man. The land mourneth and languisheth; Lebanon is confounded and withereth away; Sharon is like a desert; and Bashan and Carmel shake off [their leaves]. Now will I arise, saith Jehovah; now will I lift up myself; now will I be exalted. Ye shall conceive chaff, ye shall bring forth stubble: your breath is a fire that shall devour you. And the peoples shall be as the burnings of lime, as thorns cut down, that are burned in the fire. Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. The sinners in Zion are afraid; trembling hath seized the godless ones: Who among us can dwell with the devouring fire? who among us can dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from taking a bribe, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil: He shall dwell on high; his place of defence shall be the munitions of rocks; his bread shall be given [him]; his waters shall be sure. Thine eyes shall see the king in his beauty: they shall behold a land that reacheth afar. Thy heart shall muse on the terror: Where is he that counted, where is he that weighed [the tribute]? where is he that counted the towers? Thou shalt not see the fierce people, a people of a deep speech that thou canst not comprehend, of a strange tongue that thou canst not understand. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken. But there Jehovah will be with us in majesty, a place of broad rivers and streams, wherein shall go no galley with oars, neither shall gallant ship pass thereby. For Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; he will save us. Thy tacklings are loosed; they could not strengthen the foot of their mast, they could not spread the sail: then was the prey of a great spoil divided; the lame took the prey. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity." — Isaiah 33:1-24 (ASV)

1. Woe to you who plunder. In this part, the prophet begins to foretell the destruction of Israel’s enemies. This is presented in two sections:

1. The destruction itself.
2. The effect of the destruction: the land that was desolate and impassable shall be glad (chapter 35).

The first of these sections is divided into two parts:

1. He foretells the destruction of their principal enemy, the Assyrians.
2. He foretells the destruction of the other enemies who were helping them: come near (chapter 34).

The commentary on the first part, concerning the Assyrians, is divided into two sections:

1. He foretells their destruction.
2. He foretells the destruction of the ungrateful Jews: your tackle is loose (Isaiah 33:23).

The section foretelling the Assyrians’ destruction is again divided into two parts:

1. He foretells their destruction.
2. He invites all to consider it: hear (Isaiah 33:13).

Finally, the section foretelling their destruction has two aspects:

1. The punishment Assyria received from God.
2. The punishment they inflicted on others: behold, those who see (Isaiah 33:7).

2. Regarding the first of these points—the punishment Assyria received from God—the prophet does three things. First, he threatens the destruction of the Assyrians by posing a question and answer: will you not also be plundered? The answer is: when you have finished plundering, you will be plundered. This happens when you are weary, as if to say, exhausted from so many victories. As it is written, with the measure you use, it will be measured to you (Matthew 7:2); and, he who will kill with the sword must be killed with the sword (Revelation 13:10).

3. Second, from the perspective of the people, he asks God to confirm the threat: O LORD, have mercy on us. This is like the prayer, glorify your hand and extend your arm ;Glorifica manum et extende brachium. Vg.: glorifica manum et brachium dextrum. DR: “glorify thy hand, and thy right arm.” and, give us, O Lord, help from trouble (Psalms 60:11).

4. Third, he presents the fulfillment of this petition. He first describes the destruction of the Assyrians regarding the dispersion of their army: at the voice of the angel, who killed many, the people—the remaining Assyrians—fled, as stated above: and his princes fleeing will be afraid (Isaiah 31:9). Regarding the plundering of their goods, he says: and your spoils will be gathered by the Jews, as mentioned before: they will rejoice before you as they rejoice in taking a prey, when they divide the spoils (Isaiah 9:3).

Second, he describes the fruit of this destruction, which is the glory of God: the LORD is magnified. As the Psalm says, your mercy is magnified even to the heavens, and your truth to the clouds (Psalms 57:10). It also results in grace for humanity in righteousness of action, for He, the Lord, has filled Zion with judgment, which is the carrying out of justice. This includes faith, which is the foundation of justice, as written above: Zion will be redeemed in judgment (Isaiah 1:27); and, I will espouse you to me in justice, and in faith (Hosea 2:19–20). It also pertains to the perfection of the intellect: riches of salvation, wisdom in divine matters, and knowledge in human matters, for wisdom is more precious than all riches (Proverbs 3:15). Finally, it relates to the ordering of the affections: the fear of the Lord, for the fear of the Lord blots outDelet. Vg.: expellit. DR: “driveth out.” sin .

5. Note on the words, riches of salvation, that we have riches in three ways:

1. In God: in him are hidden all the treasures of wisdom and knowledge of GodVg. omits “of God.” (Colossians 2:3).
2. Within himself: wisdom is more precious than all riches (Proverbs 3:15).
3. In the fellowship of the saints, as stated above: a man will be more precious than gold, yes, a man more than the finest gold (Isaiah 13:12).

6. Behold, those who see will cry out. Here he describes the punishment that Assyria inflicted on others. First, he describes the punishment as it pertains to the disturbance of people: those who see the magnitude of the army will cry out in the open—that is, those who live in the suburbs. The angels of peace were the envoys of Hezekiah to the Rabshakeh, as seen later (Isaiah 36:3). As Jeremiah says, Behold the voice of the daughter of my people from a far country (Jeremiah 8:19). Regarding the desolation of the roads: the ways are made desolate, just as the ways of Zion mourn, because there are none that come to the solemn feast (Lamentations 1:4). Regarding the breaking of treaties: the covenant is broken, namely, the treaty by which Sennacherib had given Hezekiah security. Therefore, he has rejected them, as if despising their friendship, and he has shown no regard, because of the pride of his heart. As Job says of the warhorse, he swallows the ground, nor does he pay attention when the noise of the trumpet sounds (Job 39:24). Regarding the destruction of regions: the land has mourned and languished, and he names especially fertile regions, as he also does above (Isaiah 24:4, 7).

7. Second, he presents God’s resistance to Assyria’s efforts: now I will rise up. Concerning this, he explains three things.

1. On God’s part, the intention to resist: now, that is, after Assyria has done such evil, I will rise up against him. As the Psalm says, because of the misery of the needy and the groans of the poor, now will I arise, says the LORD (Psalms 12:5).
2. He describes the frustrated counsel of the Assyrians: you will conceive heat, meaning you will think of burning others, but you will bring forth stubble, meaning it will follow that you yourself will be burned. Your breath—that is, your indignation—as fire will devour you, namely, the flesh under your skin. As it is written, he has opened a pit and dug it, and he has fallen into the pit he made (Psalms 7:15).
3. He describes the manner of the resistance, or punishment: and the people will be like ashes after a fire, because their bodies were literally reduced to ashes. They are called thorns—that is, the Assyrians—because they were tearing others apart. As Malachi says, you will tread down the wicked when they will be ashes under the sole of your feet (Malachi 4:3).

8. Hear. Here he invites us to consider this great event. He calls us to consider:

1. The magnitude of God’s liberating power.
2. The suitability of the liberated—that is, who were fit to be liberated by the Lord in this way, where it says, which of you (Isaiah 33:14).
3. The worthiness of the liberated city: look upon Zion the city of our solemnity (Isaiah 33:20).

Concerning the first point, he does two things. First, he invites us to consider the Lord’s power: hear... know my strength, and later: listen, you islands, and pay attention, you people from afar (Isaiah 49:1). Second, he shows the sign of His power: the sinners—the Assyrians—are broken. As Jeremiah says, I will break this people and this city, as the potter’s vessel is broken (Jeremiah 19:11).

9. Which of you can dwell. Here he invites us to consider the suitability of the one who lives with God, so that he may always be safe, protected by Him. He first examines the suitable ones, and second, he excludes the unworthy: where is the learned (Isaiah 33:18). Concerning the first, he does three things. First, he poses the question: which of you can dwell with devouring fire—that is, with God—so that he is not devoured by Him, like the Assyrians were? For the LORD your God is a consuming fire (Deuteronomy 4:24).

10. Second, he shows what makes one suitable by removing three things to which the Jews were prone. First is greed, regarding things taken unjustly: he who casts away the greed of oppression, and regarding things received improperly: and shakes his hands from all bribes. Second is cruelty in bloodshed: he who stops his ears lest he hear of bloodshed. Third is lust: and shuts his eyes that he may see no evil. Of such a person it is said, He will dwell on high, that is, with God. As the Psalm asks, who will dwell in your tabernacle? (Psalms 15:1).

11. Third, he shows the benefit of this dwelling in four ways. First, regarding a secure high place, which is contrary to the normal experience of height: the fortifications of rocks will be his high place, for she lives among the rocks (Job 39:28). Second, regarding complete satisfaction: bread is given him, for Asher, his bread will be rich (Genesis 49:20). Third, regarding the vision of God: his eyes will see the king, that is, God. As it is written, go out, you daughters of Zion, and see King Solomon (Song of Solomon 3:11). Fourth, regarding holy affection, namely, a contempt for earthly things: they will see the land from afar, as if it were far beneath them in dignity. It also concerns submission to God: your heart will meditate on filial fear, for the fear of the Lord will delight the heart . These things can be explained as referring to those who live with God in the present Church or in the Church triumphant. Alternatively, the land refers to the land of the living: I believe that I shall look upon the goodness of the LORD in the land of the living (Psalms 27:13). It is seen from afar, as if far above the dignity of nature or the fitness of many—now in hope, and in the future in reality. Understood this way, this point belongs with the third.

12. Note on the words, your breath as fire (Isaiah 33:11), that God is said to be fire in three ways:

1. As purging: he will baptize you with the Holy Spirit and fire (Matthew 3:11).
2. As inflaming: I have come to cast fire on the earth (Luke 12:49).
3. As condemning: a fire is kindled in my anger, and will burn to the lowest hell (Deuteronomy 32:22).

13. Note also on the words, he will dwell on high (Isaiah 33:16), that the saints live with God in four ways:

1. Through purity of action: my eyes are on the faithful of the land, that they may dwell with me (Psalms 101:6).
2. Through the indwelling of love: if anyone loves me, he will keep my word (John 14:23).
3. Through the eminence of contemplation: our citizenship is in heaven (Philippians 3:20).
4. Through the glory of enjoyment: blessed are those who dwell in your house, O Lord (Psalms 84:4).

14. Where is the learned? Here he excludes the unworthy, focusing on those who seem especially worthy. First are those eminent in wisdom: where is the learned, educated in philosophy; where is he who pondered the words of the law, educated in divine knowledge; the teacher, who instructs others in the basics of either. As Paul asks, Where is the wise? Where is the scribe? Where is the debater of this age? (1 Corinthians 1:20). Second, he excludes those who are eminent in eloquence but not in wisdom: the people of a profound speech, of whom it is said, behold, I am bringing upon you a nation whose language you do not know (Jeremiah 5:15).

15. Look upon Zion. Here he leads us to consider the worthiness of the liberated city. First, he considers its abundance of good things, presenting four that are in the heavenly or the Church militant. These are: Joy of heart: the city of our solemnity, as written above: as in the voiceVox. Vg.: nox. DR: “night.” of the sanctified solemnity, and joy of heart (Isaiah 30:29). Wealth of possessions: your eyes will see Jerusalem, a rich habitation, as written above: and my people will sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest (Isaiah 32:18). The grace of immovability: a tabernacle that cannot be removed. The mention of stakes uses the analogy of a tent fastened with stakes and cords, which are loosened when it must be moved. As Daniel says, his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed (Daniel 7:14). He gives the reason for this: because the LORD alone is there, who has the power to move it, while others cannot. Great is the LORD and greatly to be praised (Psalms 48:1). Abundance of waters: a place of rivers, that is, of divine admonitions, and streams, representing diverse modes of participation. As the Psalm says, the stream of the river makes the city of God joyful (Psalms 45:5). Nevertheless, some fancifully apply all this to a golden age of Jerusalem.

16. Second, he considers its freedom from evils: no ship with oars, belonging to any of their enemies who were accustomed to harass the promised land by sea, will pass by it (using the past tense for the future). This includes the great galley (trieris), a ship with three rows of oars. He gives the cause: For the LORD is our judge, judging us by means of our adversaries. As Zechariah says, behold, your king is coming to you, meek (Zechariah 9:9). (Compare to Matthew 21:5.)

17. Your tackle is loose. Here he foretells the destruction of the ungrateful Jews, a destruction later carried out by the Romans, and he presents three things. First is their powerlessness to resist: your tackle is loose—that is, the preparations you have made to defend yourself against the Romans are useless. This is said using the analogy of a ship being prepared for battle. Your mast (malus), the mast (arbor) of the ship, represents the temple, in which the precious vessels and veils were known to have been. As Lamentations says, the Lord has delivered me into a hand, from which I am not able to fleeFugere. Vg.: surgere. DR: “rise.” (Lamentations 1:14).

18. Second is the plundering of spoils by enemies: then the spoils of much prey will be divided by the Romans. The lame will take the spoil, as if to say: no one among them will be so powerless that they cannot plunder your spoils. As Joel says, let the weak say, "I am strong" (Joel 3:10).

19. Third is the remission of their enemies’ sins: the people—that is, the Romans—will be justified in comparison to the wickedness of the Jews. As Ezekiel says, you have made your sisters appear righteous by all the abominations that you have done (Ezekiel 16:51). Alternatively, this is said against the Idumeans, who were not able to prevail against the Jews but were instead plundered by them in the time of the Maccabees. In that case, the sin of the Jewish people was remitted, as stated below: her iniquity is pardoned (Isaiah 40:2).