Thomas Aquinas Commentary Isaiah 55

Regarding the phrase This is the inheritance, the prophet here adds the third remedy, promising an abundance of goods to counter their former scarcity. This is divided into two parts:

• In the first, he presents the promise.

• In the second, he shows the certainty of the promise: and as the rain and the snow come down (Isaiah 55:10).

Concerning the first part, he does three things. First, he shows the condition of those to whom it is promised. This is the inheritance means that the things that follow are owed to the servants of the Lord, who are his sons, as by right of inheritance. And their justice is a just reward: my inheritance (Psalms 16:6).

Second, he presents the promise, offering a future abundance of necessities. Regarding all you that thirst, this refers to you among the Jews who were thirsty because of your poverty. You are to buy without price and eat bread and other necessities. As it is written, if any man thirst, let him come to me and drink . . . and out of his belly shall flow rivers of living water (John 7:37–38). He also promises delights: come, buy, as if to say, take it as if you were buying, or buy without money—that is, for less than a fair price—wine and milk. Compare this to I have drunk my wine with my milk (Song of Solomon 5:1).

He then recalls their former poverty: why do you spend money for that which is not bread? It is as if he is saying: Why, until now, have you been spending money and yet have not been able to eat bread from it? As it says, You have sowed much, and brought in little (Haggai 1:6). According to the Gloss, however, these things are explained mystically as the water of divine wisdom, which is given freely to the thirsty.

Third, he instructs them on the preparation needed to obtain this promise: hearken diligently to me. First, he arouses their attention, and second, he presents the exhortation: seek the Lord (Isaiah 55:6).

He arouses their attention with a threefold promise.

1. First, he promises those who listen an abundant enjoyment of goods: eat, meaning, “I will restore you with various goods if you will hear me.” In fatness refers to abundance, as stated above: if you be willing, and will hearken to me, you shall eat the good things of the land (Isaiah 1:19); and also, and I will fill the soul of the priests with fatness (Jeremiah 31:14).

2. Second, he promises escape from death: incline your ear. As the psalmist says, my soul shall live (Psalms 119:175); and also, your justifications I will never forget: for by them you have given me life (Psalms 119:93).

3. Third, he promises power. He first presents a comparison: and I will make an everlasting covenant, the faithful mercies of David. This means, “Just as I made true promises to David that his seed would remain forever, so I will also do with you.”

   He then explains this comparison, showing what he did for David: behold I have given him for a witness to the people. As it is written, a people which I knew not, has served me: at the hearing of the ear they have obeyed me (Psalms 18:44). He also shows what will be done for them: behold you shall call nations to fulfill your command, not by your own power, but because of the Lord. As stated above: and they shall adore for the sake of the Lord your God, who has chosen you (Isaiah 49:7).Propter Dominum Deum tuum qui elegit te. Vg.: propter Dominum, quia fidelis est, et Sanctum Israel qui elegit te. DR: “for the Lord’s sake, because he is faithful, and for the Holy One of Israel, who hath chosen thee.”

With the words Seek the Lord, he instructs them on the preparation needed to obtain the promise.

1. First, he gives the divine counsel for seeking: seek the Lord, while he may be found, that is, before adversity or death comes. As it says, seek the lord (Psalms 105:4); and, they shall rise in the morning, and shall not find me (Proverbs 1:28).

2. Second, he teaches the manner of seeking: let the wicked, who sins against God, forsake his way, and the unjust man, who sins against his neighbor. As stated above: take away the evil of your devices from my eyes (Isaiah 1:16).

3. Third, he presents the fruit of returning, which is mercy: and let him return to the Lord, and he will have mercy on him; for he is bountiful, that is, of manifold mercy, to forgive. As it is written, turn to the Lord your God: for he is gracious and merciful (Joel 2:13–14).

4. Fourth, he removes the obstacle to mercy: for my thoughts are not your thoughts. It is as if he is saying: You are wicked,Impii. I am loving;Pius. you think of vengeance, while I think of mercy. As it says, is it my ways that areViae meae non sunt. Vg.: via mea non est. DR: “my way that is.” not right, and are not rather your ways perverse? (Ezekiel 18:25).

With the words And as the rain and the snow, he shows the certainty of the promise.

1. First, he presents the effectiveness of the divine word: it shall not return to me void, that is, without effect. As it says, an obscure speech shall not go for naught ; and, he will come to us as the early and the latter rain to the earth (Hosea 6:3).

2. Second, he gives assurance of their joyful release from Babylon: for you shall go out with joy. As it is written, he brought forth his people with joy, and his chosen with gladness (Psalms 105:43). He also speaks of the congratulations of others: the mountains and the hills refers to the powerful and the common people praising God in you; alternatively, this is hyperbole, with your land congratulating you on your return. He also speaks of the abundant restoration of goods: instead of the shrub, shall come up the fir tree. This means your former goods are few in comparison to what you will have. As it says, the glory of this last house shall be more than of the first (Haggai 2:9), and as stated above: I will plant in the wilderness the cedar (Isaiah 41:19). The shrub (saliuncula) comes from saliendo (“jumping”) and is called “hare thistle.”

3. Third, he describes the glory of God that follows from this: and the Lord shall be named, meaning he will be glorious everywhere and forever for your liberation, for an everlasting sign, to which they will flee as a sign of salvation. As stated above: behold I will lift up my signDR: “standard.” to the people (Isaiah 49:22).

Note on the words, all you that thirst, come to the waters (Isaiah 55:1), that divine doctrine is first called water for the following reasons:

1. First, because it heals the sick: she shall give him the water of wisdom to drink .

2. Second, because it cleanses the unclean: I will pour upon you clean water, and you shall be cleansed from all your filthiness (Ezekiel 36:25).

3. Third, because it satisfies the thirsty: if anyone shall drink of the water that I will give, he shall not thirst for ever (John 4:13).

Second, it is called wine for these reasons:

1. First, because it stings in debate, as stated above: your wine is mingled with water (Isaiah 1:22).

2. Second, because it inflames in exhortation: the word of the Lord inflamed him (Psalms 105:19).

3. Third, because it intoxicates in consolation, as stated below: that you may be inebriatedInebriabimini. Vg.: repleamini. DR: “filled.” with the breasts of her consolations (Isaiah 66:11).

Third, it is called milk for these reasons:

1. First, because of its beauty: Nephthali, a hart let loose, and giving words of beauty (Genesis 49:21).

2. Second, because of its sweetness: let your voice sound in my ears: for your voice is sweet (Song of Solomon 2:14).

3. Third, because of the ease with which it is received: as newborn babes, desire milk (1 Peter 2:2).