Thomas Aquinas Commentary Isaiah 49:1-26

"Listen, O isles, unto me; and hearken, ye peoples, from far: Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name: and he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me: and he hath made me a polished shaft; in his quiver hath he kept me close: and he said unto me, Thou art my servant; Israel, in whom I will be glorified. But I said, I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice [due] to me is with Jehovah, and my recompense with my God. And now saith Jehovah that formed me from the womb to be his servant, to bring Jacob again to him, and that Israel be gathered unto him (for I am honorable in the eyes of Jehovah, and my God is become my strength); yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. Thus saith Jehovah, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Jehovah that is faithful, [even] the Holy One of Israel, who hath chosen thee. Thus saith Jehovah, In an acceptable time have I answered thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to make them inherit the desolate heritages: saying to them that are bound, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and on all bare heights shall be their pasture. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them will lead them, even by springs of water will he guide them. And I will make all my mountains a way, and my highways shall be exalted. Lo, these shall come from far; and, lo, these from the north and from the west; and these from the land of Sinim. Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for Jehovah hath comforted his people, and will have compassion upon his afflicted. But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. Thy children make haste; thy destroyers and they that made thee waste shall go forth from thee. Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith Jehovah, thou shalt surely clothe thee with them all as with an ornament, and gird thyself with them, like a bride. For, as for thy waste and thy desolate places, and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away. The children of thy bereavement shall yet say in thine ears, The place is too strait for me; give place to me that I may dwell. Then shalt thou say in thy heart, Who hath begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? and who hath brought up these? Behold, I was left alone; these, where were they? Thus saith the Lord Jehovah, Behold, I will lift up my hand to the nations, and set up my ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their faces to the earth, and lick the dust of thy feet; and thou shalt know that I am Jehovah; and they that wait for me shall not be put to shame. Shall the prey be taken from the mighty, or the lawful captives be delivered? But thus saith Jehovah, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children. And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I, Jehovah, am thy Saviour, and thy Redeemer, the Mighty One of Jacob." — Isaiah 49:1-26 (ASV)

1. Give ear, you islands. In this part, he describes the order of liberation in more detail. Regarding this, he does two things:

   1. The people confess the benefits they received.
   2. They receive the promise of future benefits, where it says, and I said: I have labored in vain (Isaiah 49:4).

   Concerning the first point, they confess four benefits.

   1. The privilege of divine election. This continues the theme from above where the prophet had commanded the people to declare God's work (Isaiah 48:20). Thus, the voice of the people is immediately added, declaring and saying: give ear; the Lord has called me from the womb, choosing me in my fathers: from my mother’s womb you are my God (Psalms 22:10–11).
   2. The effectiveness of their prayer: and he has made my mouth, my prayer, like a sharp sword, penetrating to the ears of God and the heart of his mercy: and the sword of the Spirit (Ephesians 6:17).
   3. The help of divine protection: in the shadow of his hand, that is, under the protection of his power, as an archer hides a chosen arrow to preserve it: protect me under the shadow of your wings (Psalms 17:8); he has hidden me in his tabernacle (Psalms 27:5).
   4. The glory of divine service: and he said to me: in you will I glory. Through the wonders shown in you, I will appear glorious, as stated above: every one that calls upon my name, I have created him for my glory (Isaiah 43:7).

2. According to others, this is the voice of Cyrus, whose name was foretold by Isaiah before he was born . His threatening words were like a sword, and he was protected so that his grandfather would not kill him.Herodotus 1.108–113. He was preserved like a chosen arrow for the appointed time, and it was declared to him that the people of Israel were the servant of God.

   Alternatively, this is explained as referring to Christ, whose name was foretold by the angel. His word of preaching is a sword that penetrates hearts. He was protected from the weakness of the flesh by the power of his divinity. He was chosen among all to complete the salvation of the human race, and he is called “Israel” because he was born from the people of Israel according to the flesh.

3. And I said. Here the Lord promises future benefits.

   First, he promises exaltation to the prophet Isaiah. Second, he promises liberation to the people: thus says the Lord the redeemer (Isaiah 49:7).

   Concerning the first point, he does two things.

   First, the claim of the prophet is set forth. He presents his labor in preaching, even though it bore no fruit due to the fault of those who heard it. He concludes: therefore my judgment, for myself, is with the Lord, before him, and my work with my God, as though it were pleasing to him: the founder has melted in vain (Jeremiah 6:29).

   Second, the response of God is set forth: and now says the Lord. First, the acceptance of the prophet’s claim is signified: that formed me from the womb to be his servant, that I may bring back Jacob unto him. This is as if to say: who chose me from my mother’s womb for this, that I may bring back his people to him. And, yet, Israel will not be wholly gathered together to him through my preaching, and, yet, I am glorified: the Lord God is my strength (Habakkuk 3:19).

   Then, the response itself is set forth: and he said: it is a small thing. This is as if to say: I will honor your ministry so much that my salvation will be declared by you not only among the Jews, but among all the Gentiles: is he the God of the Jews only? Is he not also of the Gentiles? (Romans 3:29).

4. This is also clearly explained as referring to Christ, who by his preaching and experience of death bore little fruit among the Jews but illuminated and saved the Gentiles. Similarly, it is also explained as referring to Cyrus, although this interpretation is more strained. In his intention, Cyrus called the Lord’s people back to the worship of God through his benefits, and yet did not carry it out. To him, God gave dominion over many nations.

5. Thus says the Lord the redeemer. Here he promises liberation. Regarding this, he does two things:

   First, he promises liberation. Second, he addresses their doubt: and Zion said (Isaiah 49:14).

   Concerning the first point, he does three things.

   First, he sets forth the things preceding the liberation, namely, the veneration of the Jews, which was the cause of their liberation. He recalls their original dishonor: despised, because of the foolishness of the people; abhorred, because of the uniqueness of their worship; servant, because of their subjection to various nations, as stated above: I will send you to a nation rent (Isaiah 18:2). He then sets forth the veneration itself: kings shall see my wonders which I will show for you, and adore, as, literally, Nebuchadnezzar did (Daniel 2:46), and Cyrus and his other princes honored Ezra (Compare to Ezra 7:12 and following).

6. Another prelude to their liberation is the exaltation of the liberating king, namely, Cyrus: in an acceptable time. He does not specify the time of his exaltation: acceptable,Placito. when it pleasedPlacuit. me to save my people, I have heard you, exalting you into kingship, according to your desire. And the fruit of his exaltation is this: I have preserved you; to be a covenant fulfilled of my people. Show yourselves, that is, be illuminated.

   This can also be understood as referring to Christ, who was despised in his passion and was judged like a servant, as written below: we have seen him . . . despised (Isaiah 53:2–3). But afterward, he was literally adored by kings: all kings of the earth shall adore him (Psalms 72:11). In an acceptable time refers to the time of grace: behold, now is the acceptable time: behold, now is the day of salvation (2 Corinthians 6:2).

7. Second, he sets forth the things that will follow the liberation, promising an abundance of good things to the liberated people: they shall feed in the ways. That is, they will enjoy consolations as abundantly as sheep in pasture, which is even found in unusual places along the way: they shall rest on the green grass (Ezekiel 34:14). As for the absence of evils, this includes both deprivation (they shall not hunger, etc.) and inflicted harm (neither shall the heat of tribulation, nor the sun, meaning tyrants who cause tribulation, strike them: the sun shall not burn you by day (Psalms 121:6)). He assigns the cause for both: for he that is merciful to them, shall rule them; at the fountains of waters, of consolations, he shall give them drink: the Lord rules me: and I shall want nothing. He has set me in a place of pasture (Psalms 23:1–3).

8. Third, he promises liberation itself, setting out the preparation of the ways: and I will make all my mountains a way. That is, princes will help you to return, as stated above: every valley shall be exalted, and every mountain and hill shall be made low (Isaiah 40:4). He also describes the return of the captives: behold these shall come from afar, from the east, and from the sea, the west: I will bring them from the north (Jeremiah 31:8). And he calls for thanksgiving: give praise, O you heavens: let the heavens and the earth praise him (Psalms 69:34).

9. And Zion said. Here he addresses their doubt.

   He addresses the doubt arising first, from divine indignation; second, from their own discouragement: and you shall say in your heart (Isaiah 49:21); and third, from the power of their enemies, where it says, shall the prey be taken from the strong? (Isaiah 49:24).

   Concerning the first, he does three things:

   First, he states their doubt: the Lord has forsaken me, without help, and therefore I cannot hope for liberation: I am left alone .

   Second, he refutes this doubt through the comparison to a mother: can a woman forget her infant: surely Ephraim is an honorable son to me (Jeremiah 31:20).

   Third, he adds the promise of the restoration of the city.

10. First, regarding the rebuilding of its walls, he sets out the divine intention: behold, I have graven you in my hands. This is as if to say: I hold you in memory just as one writes or makes a sign on his hand to remember something. Your walls are always before my eyes, as if to say: I already see the rebuilding of your walls: in his hands he hides (Job 36:32); a thousand years before your eyesAnte oculos. DR: “in thy sight.” (Psalms 90:4). He also describes the manner of its fulfillment: your builders are come, that is, the rebuilders, namely, Zerubbabel and Joshua and others are already before my eyes; they that destroy you, the Chaldeans: the hands of Zerubbabel have laid the foundations of this house (Zechariah 4:9).

11. Second, regarding the inhabitation by people, he does three things.

    First, he describes the uniting of the citizens: lift up your eyes round about, and see all these are gathered together: look about you, O Jerusalem .

    Second, he describes the reinhabitation of the city, showing that it will be inhabited. I live, he says in the manner of an oath, you shall be clothed with all these as with an ornament. Just as a bride is adorned with her garments, so shall the city be adorned by her citizens, as written below: he has clothed me with the garments of salvation (Isaiah 61:10). He shows that it will be filled with inhabitants: for your deserts, in terms of inhabitants, and your desolate places, in terms of those who cultivate the land, and the land of your destruction, in terms of the walls that were destroyed: Jerusalem shall be inhabited without walls (Zechariah 2:4). He also shows that it will be emptied of enemies: they that swallowed you up shall be chased far away.

    Third, he foretells the multitude of its inhabitants: the children of your barrenness, that is, those who were born when you were thought to be barren and empty of inhabitants, as written below: enlarge the place of your tent (Isaiah 54:2).

12. And you shall say in your heart. Here he addresses the second doubt.

    First, he describes their astonishment: and you shall say, because of astonishment, I was barren, because there were no men in me who might beget children; I was destitute of divine help, as written below: who has ever heard such a thing? (Isaiah 66:8).

    Second, he refutes this doubt, setting out the manner of the multitude of inhabitants. Thus says the Lord, regarding four things:

    First, regarding their divine inspiration: behold I will lift up my hand, as though beckoning, and will set up my sign to the people, as stated above: he shall set up a signSignum. DR: “standard.” unto the nations (Isaiah 11:12).

    Second, regarding their honorable restoration: and they shall bring your sons in their arms, which signifies the help they had from the Gentiles. And kings shall be your nursing fathers, providing for you in your necessities: the Lord will bring them to you exalted with honor as children of the kingdom .

    Third, regarding the exaltation of the liberated people: they shall worship you with their face toward the earth, especially in the time of the Maccabees, as written below: they shall come bowing down to you (Isaiah 60:14).

    Fourth, he assigns the reason for this: and you shall know that I am the Lord: in you, O Lord, I have hoped, let me never be put to confusion (Psalms 71:1).

13. Shall the prey be taken from the strong? Here he addresses the third doubt.

    First, he sets out the doubt itself: from the strong, meaning Nebuchadnezzar: or how can any one enter into the house of the strong (Matthew 12:29).

    Second, he refutes this doubt: for thus says the Lord. He does this first by setting out the benefit of liberation: even the captivity, namely of the Jews: I broke the jaws of the wicked man (Job 29:17). Second, he describes the manner of liberation by setting out the destruction of their enemies: but I will judge those, namely, the Chaldeans, that have judged you unjustly: I will cut off all that have afflicted you (Zephaniah 3:19). He also specifies the nature of their punishment: and I will feed your enemies with their own flesh. This could be because of dissension, as stated above: every one shall eat the flesh of his own arm (Isaiah 9:20); or because of the multitude of the dead, when the mouth of one fell upon the blood of another, as if he wished to drink it; or because of famine.

    Third, he sets out the fruit of liberation: and all flesh shall know, as stated above: all flesh shall see the salvation of our God (Isaiah 40:5).Cf. 52:20.