Thomas Aquinas Commentary Isaiah 66:1-24

"Thus saith Jehovah, Heaven is my throne, and the earth is my footstool: what manner of house will ye build unto me? and what place shall be my rest? For all these things hath my hand made, and [so] all these things came to be, saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word. He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog`s neck; he that offereth an oblation, [as he that offereth] swine`s blood; he that burneth frankincense, as he that blesseth an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations: I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not. Hear the word of Jehovah, ye that tremble at his word: Your brethren that hate you, that cast you out for my name`s sake, have said, Let Jehovah be glorified, that we may see your joy; but it is they that shall be put to shame. A voice of tumult from the city, a voice from the temple, a voice of Jehovah that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? who hath seen such things? Shall a land be born in one day? shall a nation be brought forth at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith Jehovah: shall I that cause to bring forth shut [the womb]? saith thy God. Rejoice ye with Jerusalem, and be glad for her, all ye that love her: rejoice for joy with her, all ye that mourn over her; that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and ye shall suck [thereof]; ye shall be borne upon the side, and shall be dandled upon the knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And ye shall see [it], and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of Jehovah shall be known toward his servants; and he will have indignation against his enemies. For, behold, Jehovah will come with fire, and his chariots shall be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire. For by fire will Jehovah execute judgment, and by his sword, upon all flesh; and the slain of Jehovah shall be many. They that sanctify themselves and purify themselves [to go] unto the gardens, behind one in the midst, eating swine`s flesh, and the abomination, and the mouse, they shall come to an end together, saith Jehovah. For I [know] their works and their thoughts: [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see my glory. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations. And they shall bring all your brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah. And of them also will I take for priests [and] for Levites, saith Jehovah. For as the new heavens and the new earth, which I will make, shall remain before me, saith Jehovah, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith Jehovah. And they shall go forth, and look upon the dead bodies of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." — Isaiah 66:1-24 (ASV)

1. Thus says the Lord. Here he specifies how the sentence will be executed.

   • First, in particular, concerning the Jews.

   • Second, universally, concerning all: but I know their works, and their thoughts (Isaiah 66:18).

   The first part is divided into two sections:

   • In the first, he dismisses false confidence.

   • In the second, he presents and defines the given sentence regarding the manner of its execution: hear the word of the Lord (Isaiah 66:5).

2. Concerning the first point, he does two things.

   First, he dismisses false trust in the sanctity of the temple, showing that the temple is not God's location. He argues this both from the greatness of God, who fills all things, whose throne is said to be heaven because it greatly partakes of his goodness, just as a seat holds the greater part of the one who is seated. The earth is my footstool, because the earth partakes least in his goodness, just as the extremity of the seated person reaches the footstool. Alternatively, by heaven, he indicates the saints, and by earth, the worldly. If heaven, and the heavens of heavens, cannot contain you, how much less this house which I have built? (1 Kings 8:27); do not I fill heaven and earth? (Jeremiah 23:24); God does not dwell in temples made with hands (Acts 17:24).

   He also argues from the nature of God's rest, for each thing rests in the place that is its own. However, God does not rest in anything, but all things rest in him, as they are made by him: and what is this place of my rest? (Isaiah 66:1). And elsewhere: lift up your eyes on high, and see who has created these things (Isaiah 40:26). He then gives a helpful remedy: but to whom shall I have respect, but to him that is poor and little—that is, the humble man, who considers himself to be little in the present—and of a contrite spirit, concerning his past sins, and that trembles, regarding his intention for future actions. The eyes of the Lord are toward them that fear him .

3. Second, he dismisses the confidence they drew from their sacrificial rites.

   1. First, he sets out their rejection: he that sacrifices an ox, is as if he slew a man. This is to say: their sacrifices are as abominable as if they were doing something against the law, because they were offering them to idols. It is as if he should bless—that is, praise and venerate—an idol. And elsewhere: offer sacrifice no more in vain (Isaiah 1:13).

   2. Second, he shows the reason for their rejection.

      • First, by stating their fault: all these things have they chosen, namely, their sacrifices, while walking in their wicked ways. Who are glad when they have done evil, and rejoice in the most wicked things (Proverbs 2:14).

      • Second, he threatens punishment: therefore I also will choose their mockeries. He shall scorn the scorners (Proverbs 3:34); the fear which I feared has come upon me, and that which I was afraid of has befallen me (Job 3:25).

      • Third, he denounces the hardness of sinners: because I called. I called, and you refused (Proverbs 1:24).

4. Hear the word of the Lord. Here he describes how the sentence will be executed.

   • First, concerning the rewards of the good.

   • Second, concerning the punishments of the wicked: and the hand of the Lord shall be known (Isaiah 66:14).

   The first of these is divided in two.

   1. First, he calls for attention: hear the word of the Lord, you that tremble, from reverence for his words. You that fear the Lord, believe him .

   2. Second, he describes the promise.

      • First, concerning vengeance on the mockers, he points out their mockery: your brethren have said: let the Lord be glorified. This is as if to say, "Let the glory of the Lord, which you await, appear," implying that it will never appear. Elsewhere: they shall come with speed swiftly, and there is none that shall faint, nor labor among them (Isaiah 5:26–27). And he foretells their confusion: but they shall be confounded. This will happen because a voice of the people, who are fearing, will be heard, and the voice of the Lord, concerning the tumult of their enemies: the voice of the day of the Lord is bitter (Zephaniah 1:14).

5. Second, he describes the promise concerning an abundance of goods.

   First, regarding the reunification of the people, he sets out the promise: before she was in labor, she brought forth. That is, the children of Jerusalem will be gathered to her suddenly and all at once, just as if a woman brought forth a child suddenly, without first being in labor. Elsewhere: the children are come to the birth (Isaiah 37:3). Mystically, this is interpreted as concerning the labor of the Blessed Virgin, the labor of the Church in the conversion of the faithful, and the labor of eternal begetting.

   He then introduces a question of wonder: who has ever heard such a thing? And elsewhere: who has begotten these? (Isaiah 49:21). He sets out the response in the person of the Lord: shall not I that make others to bring forth children, myself bring forth—by gathering the Jews, or the converted faithful, or the Son from eternity? Similar to this is Psalm 94:9: he that planted the ear, shall he not hear? Or he that formed the eye, does he not consider? These arguments hold true if that which belongs to the perfection of creatures is attributed to God, while removing all that belongs to imperfection.

6. Second, he promises immense comfort to the gathered Jews.

   First, he invites others to rejoice with them: rejoice with Jerusalem, and be glad withIn. her, as in the object of joy. He sets out the condition for this shared joy in terms of affection: all you that love her. Eat, O friends, and drink, and be inebriated, my dearly beloved (Song of Solomon 5:1). He also describes it by the sign of affection: all you that mourn for her. Blessed are they that mourn: for they shall be comforted (Matthew 5:5).

   And he describes the fruit of this shared joy as participation in her gladness or peace: that you may suck. Your breasts are better than wine (Song of Solomon 1:1). And as participation in her glory: that you may milk out, as though extracting milk. Then shall you abound in delights in the Almighty (Job 22:26).

7. Second, he promises an abundant gathering of peace: for thus says the Lord: behold I will bring upon her what is called an overflowing, like a river descending with great force that comes and does not overflow. And of glory: and as an overflowing torrent. Elsewhere: your peace had been as a river (Isaiah 48:18).

8. Third, he promises the full reception of comfort.

   1. First, concerning the administration of the Gentiles: which you shall suck, that is, the glory of the Gentiles, for the kings of the Gentiles themselves will comfort and sustain you. Thus follows: at the breasts. Mystically, this is said of the Apostles, who delighted in the glory of the Gentiles who were swiftly converted, and who carried them as if at the breast with gentle admonitions. Elsewhere: you shall suck the milk of the Gentiles (Isaiah 60:16).

   2. Second, concerning divine protection: as one whom the mother caresses. You have forgotten the consolation (Hebrews 12:5).

   3. Third, concerning the enjoyment of goods: you shall see good things given to you by God. Your bones, you who in adversity were like dry bones: you dry bones, hear the word of the Lord (Ezekiel 37:4). Or, you shall see the divine essence: the light is sweet, and it is delightful for the eyes to see the sun (Ecclesiastes 11:7). And your bones shall flourish like an herb, in the resurrection.

9. And the hand of the Lord shall be known. Here he promises punishment to the wicked.

   First, he threatens punishment, setting out the indignation of the judge: the hand, afflicting the wicked, will be known among his servants. Or, the hand of comfort will be known among his servants by its effect. Elsewhere: there is no indignation in me (Isaiah 27:4). He then sets out the magnitude of the punishment: for behold the Lord will come with fire, by which the city is to be burned or the world is to be purified, and his chariots—the army of the Chaldeans, in which God comes, as it were, or the angels, who will come with him for judgment. A fire shall go before him (Psalms 97:3); they shall fall by the sword of God (Amos 9:10). And he sets out the multitude of those who are punished: the slain of the Lord shall be many. Elsewhere: for there is a victim of the Lord in Bozrah and a great slaughter in the land of Edom (Isaiah 34:6).

10. Second, he denounces their fault: they that were sanctified, thinking to cleanse themselves of uncleanness with waters or even with the sacrifices of idols; in the gardens, in which they worshiped idols or occupied themselves with pleasure; behind one woman, copulating with women in the manner of beasts, or, as in other manuscripts, behind the gate; and eating the mouse and the dormouse, contrary to the law (Leviticus 11:29). Elsewhere: that eat swine’s flesh, and profane broth (Isaiah 65:4).

11. But I. Here he describes the manner of separation as it applies to everyone together.

    First, he decrees universal judgment: I know their works, and their thoughts, as if judging them for both. I come, on the day of judgment, or through the various kingdoms of your enemies, destroying also the wicked among you. They shall come into Jerusalem after your return, either for judgment or to faith: behold, I will raise them up out of the place wherein you have sold them (Joel 3:7).

12. Second, he sets out the summons to judgment: and I will set a sign among them—that is, the edict of Cyrus among the Jews who were with Zerubbabel and the other leaders. This sign is sent to the Gentiles, to the nations among whom the Jews had been dispersed. To Lydia, them that draw the bow, for they are good archers, he will show my glory, which will appear in your liberation. Elsewhere: he shall set up a signDR: “standard.” unto the nations (Isaiah 11:12). Or, he sets the sign of the cross on the apostles, so that they might convert all nations to God, as though prepared for judgment.

13. Third, he sets out the preparation of those to be judged.

    • First, concerning the good.

    • Second, concerning the wicked: and they shall go out, and see (Isaiah 66:24).

    The first of these is divided into two parts.

    1. First, concerning the Jews, he sets out their honorable return: and they shall bring all your brethren out upon horses, by which is signified the support they reverently received from the Gentiles. The Lord will bring them to you . Or, these signify the various conditions of those who are converted to the faith, as the Gloss explains.

    2. Second, he describes the exaltation of their return.

       • First, as to their worthiness: and I will take of them to be priests, which was literally fulfilled in the Jews, and also in the apostles. Elsewhere: you shall be called the priests of the Lord: to you it shall be said: you ministers of our God (Isaiah 61:6).

       • Second, as to the preservation of their descendants: for as the new heavens, as above (Isaiah 65:17), so shall your seed stand forever. If these ordinances shall fail before me, says the Lord, then also the seed of Israel shall fail (Jeremiah 31:36). Or, the saints will stand eternally renewed like heaven and earth.

       • Third, as to the duration of their glory: and there shall be month after month, as if to say, month will follow month and feast will follow feast in your prosperity. Elsewhere: year is added to year: the solemnities are at an end (Isaiah 29:1).

       Mystically, this means the Church after the end of time, and spiritual rest after physical rest.

14. Second, concerning the Gentiles: and all flesh shall come, for from the various nations they came to Jerusalem to worship the Lord. All the nations shall come and adore before you, O Lord (Psalms 86:9). Or, this will happen on the day of judgment.

15. And they shall go out. Here he sets out the judgment that follows for the wicked.

    First, the manifestation of the punishment: and they shall go out, coming to Jerusalem, and see, in the ancient tombs and in the fields, the bones of their dead fathers. Elsewhere: their slain shall be cast forth, and out of their carcasses shall rise a stink (Isaiah 34:3). Or, the saints will see the damned falling into damnation.

    Second, he sets out the duration of the punishment: their worm of conscience, by which they will be tortured even when they are dead, and their fire of hell. He will give fire, and worms into their flesh .

    Third, the satisfaction from the punishments, for those who see it: and they shall be a satisfying sight to all flesh, that is, to the saints. The just shall rejoice when he shall see the revenge (Psalms 58:10).

    From which punishments may he deliver us, who enables us to begin and to finish.

16. And thus ends the teaching and literal exposition on Isaiah according to Brother Thomas Aquinas, which Brother Jacob of Asti of the province of Lombardy, then a student in the studium generale of Naples, transcribed into a readable script with completed citations of the authorities. He also arranged the collations on the readings in particular places. He did this for the use of the brothers of our Order and so that a copy could be made. Praise, therefore, be to him who enables us to begin and brings us to completion. Amen.

17. Here ends the treatise on the literal meaning of Isaiah by Brother Thomas Aquinas of the Order of Preachers, with completed citations of the authorities. Thanks be to God.