Thomas Aquinas Commentary Isaiah 46:1-13

"Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle: the things that ye carried about are made a load, a burden to the weary [beast]. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, that have been borne [by me] from their birth, that have been carried from the womb; and even to old age I am he, and even to hoar hairs will I carry [you]; I have made, and I will bear; yea, I will carry, and will deliver. To whom will ye like me, and make me equal, and compare me, that we may be like? Such as lavish gold out of the bag, and weigh silver in the balance, they hire a goldsmith, and he maketh it a god; they fall down, yea, they worship. They bear it upon the shoulder, they carry it, and set it in its place, and it standeth, from its place shall it not remove: yea, one may cry unto it, yet can it not answer, nor save him out of his trouble. Remember this, and show yourselves men; bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; [I am] God, and there is none like me; declaring the end from the beginning, and from ancient times things that are not [yet] done; saying, My counsel shall stand, and I will do all my pleasure; calling a ravenous bird from the east, the man of my counsel from a far country; yea, I have spoken, I will also bring it to pass; I have purposed, I will also do it. Hearken unto me, ye stout-hearted, that are far from righteousness: I bring near my righteousness, it shall not be far off, and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory." — Isaiah 46:1-13 (ASV)

1. Bel is broken. Here the prophet foretells the destruction of the enemies holding the people captive, namely, the Babylonians, concerning two things in which they gloried:

   • First, the destruction of their idols;
   • Second, the end of their kingdom, as stated below: come down, sit in the dust (Isaiah 47:1).

   The first of these is divided into two parts.

   In the first part, he foretells the destruction of Babylon's idols by the breaking of their statues: Bel is broken, and I will throw down your altars (Ezekiel 6:4). He also foretells the carrying away of their metal. Because the Persians carried off their gold and silver, the prophet points out the weariness of those who carried them: upon beasts and cattle—that is, horses and camels on which they carried the heavy metals. As Jeremiah says, they must be carried to be removed (Jeremiah 10:5). Alternatively, "beasts" could refer to their worshippers, who are like beasts adoring the images of beasts: there you shall serve strange gods (Jeremiah 16:13).

   The prophet points out the idols' inability to help: they are consumed, meaning the idols fail him that carried them—that is, the beasts or the men worshipping them. As Wisdom says, that which is made, together with him that made it, shall suffer torments . He also points out the disgrace of captivity: and their souls. This refers metaphorically to the idols' "divinity," or it could refer to the souls of the gentiles, for they loved their idols as they loved their own souls. As Hosea says, for itself also is carried into Assyria, a present to the avenging king (Hosea 10:6).

2. Second, he calls the Jews back to worship him, having abandoned their idols: hearken unto me.

   • First, he calls them back to worship him.
   • Second, he promises the benefit of liberation to those who turn back to him: who show from the beginning (Isaiah 46:10).

   Concerning the first point, he does three things.

   First, he shows them his love through his affectionate carrying of them: borne up by my womb. This means, "In my mercy I have carried you as affectionately as a mother carries her child, both in the desert and in the other places where you sinned against me." (Compare to Proverbs 31:2: what, O the beloved of my womb? and Job 38:29: out of whose womb came the ice?). This is like Christ, upholding all things by the word of his power (Hebrews 1:3). He shows the continuation of his carrying them: even to your old age, that is, to the end of the world. As the Psalm says, unto old age and grey hairs (Psalms 71:18). He gives the reason for his carrying them: I have made you. It is fitting that he who made you should also preserve you: he spread his wings, and has taken him and carried him on his shoulders (Deuteronomy 32:11).

   Second, he shows the worthlessness of the idols by revealing the foolishness of those who serveOperantium. them. This foolishness is seen both in their intention, for they wish to make something equal to God (to whom have you likened me, as also stated in Isaiah 40:25), and in their service.Operationem. In their service, they employ craftsmen to make gods from gold, acting like misers who store up gold for ages: you that contribute gold. These are the works of the hand of the workman (Jeremiah 10:3). He also shows the worthlessness of the worksOperum. themselves—that is, the idols. They can neither move nor stand by themselves: they bear him. As Baruch says, you shall see in Babylon gods of gold, and of silver, and of stone, and of wood borne upon shoulders . He also shows their uselessness: yea, when they shall cry also unto him, he shall not hear. As Wisdom says, for life he prays to that which is dead, and for help calls upon that which is unprofitable .

   Third, he concludes his call to return: remember this—that is, what I have said about my love and the worthlessness of idols. Remember the former age, in which I gave you many benefits: I thought upon the days of old (Psalms 77:5).

3. Who show from the beginning. Here the prophet promises liberation from captivity to those who are converted to him. Concerning this, he does two things.

   First, he promises liberation, establishing the power of the one who announces it: who show the things that shall be at last—that is, whatever is to come in the last times. As Sirach says, he declares the things that are past, and the things that are to come . He also establishes the firmness of the announcement, saying: my counsel shall stand, meaning it shall be fulfilled. And my will—the will of his good pleasure(Compare to ST, I 19.11 resp.)—shall be done. As Sirach says, his counsel continues like a fountain of life , and the Psalm says, he has done all things whatsoever he would (Psalms 115:3).

   Then he sets out the order of liberation: who call a bird from the east. This "bird" is Cyrus, so called because of the swiftness of his victory; or it could be Christ, as mentioned above: who has raised up the just one from the east? (Isaiah 41:2).

4. Second, where it says, hear me, he promises the nearness of liberation.

   • First, he points out their unworthiness, so that their liberation is not credited to their own merit: O you hardhearted in acting rightly, and you who are far from justice because of the multitude of your sins. As Sirach says, a hard heart shall fear evil at the last .
   • Second, he foretells its nearness: I have brought near—meaning, "I will bring," using the past tense for the future—my justice. This refers either to justice against Babylon enacted for you through Cyrus, or to the justice of Christ, as stated below: my salvation is near to come, and my justice to be revealed (Isaiah 56:1).
   • Third, he specifies the place: I will give salvation in Zion, and my glory. "My glory" refers to my benefits, from which I will appear glorious, or it refers to Christ, who is the glory of the Father. As Haggai says, great shall be the glory of this last house (Haggai 2:10).

5. Sin makes us weary for several reasons:

   • Because of the anxiety in devising it: for they sleep not, except they have done evil (Proverbs 4:16).
   • Because of the labor in carrying it out: we wearied ourselves in the way of iniquity .
   • Because of the shame in reflecting on it: what fruit therefore had you then in those things of which you are now ashamed? (Romans 6:21).
   • Because of the frustration in expecting its reward: the expectation of the just is joy: but the hope of the wicked shall perish (Proverbs 10:28).

6. A person ought to return to the heart for several reasons:

   • As to the throne of a judge, to examine oneself: I meditated in the night with my own heart: and I was exercised and I swept my spirit (Psalms 77:6).
   • As the principle of life, to guard oneself: with all watchfulness keep your heart, because life issues out from it (Proverbs 4:23).
   • As an audience hall for divine speech, to listen diligently: I will lead her into the wilderness: and I will speak to her heart (Hosea 2:14).
   • As a treasury for divine words: your words have I hidden in my heart (Psalms 119:11).
   • As a chamber for divine peace and refreshment: he will speak peace unto his people (Psalms 85:8).