Thomas Aquinas Commentary Isaiah 7

And it came to pass in the days of Ahaz the son of Jotham. Here, the threat against the enemies of the two tribes is presented. It is divided into two parts:

• First, the threat against the persecutors of the people is presented.
• Second, the threat against those who are contemptuous of the prophecies of the prophets: woe to the crown of pride (chapter 28).

The first of these is divided into two parts:

• First, he threatens the overthrow of the enemies.
• Second, he presents the joyful thanksgiving: O Lord, you are my God (chapter 25).

The first of these is divided into two parts:

• First, the overthrow of each enemy individually.
• Second, the overthrow of all of them collectively: behold the Lord shall lay waste the earth (chapter 24).

The first of these is divided into three parts:

• First, against enemies who persecute them bodily.
• Second, against enemies who supply power: the burden of Damascus (chapter 17).
• Third, against enemies who oppress them in their possessions: the burden of the desert of the sea (chapter 21).

The first of these is divided into two parts:

• First, against persecutors from the same nation.
• Second, against foreign persecutors: woe to them that make wicked laws (chapter 10).

The first of these is divided into two parts:

• First, he threatens the frustration of the wicked through the deliverance of the two tribes.
• Second, he threatens their destruction: and the Lord said to me (chapter 8).

The first part, which is contained in this chapter, is divided into three sections:

• First, the imminent danger is described.
• Second, the benefit of deliverance is promised: and the Lord said to Isaiah (Isaiah 7:3).
• Third, the sign of deliverance is given, where it says, and the Lord spoke again to Ahaz (Isaiah 7:10).

To understand the first part, it should be known that Ahaz was wicked and an idolater, as we read in 2 Kings 16:2–4 and 2 Chronicles 27. Therefore, the Lord delivered him into the hands of the kings of Syria and Samaria. They first came against him and, after besieging and finally conquering Jerusalem, captured most of his army and its commander.

Confident because of that victory, they came again to take his kingdom away from him entirely and substitute another king in his place. It was during this second invasion that Isaiah comforted him.

Therefore, three things are presented in the first part.

First, the gathering of the enemies is described. Thus, he says: and it came to pass in the days of Ahaz. He traces the genealogy back to Uzziah, perhaps because it was when Uzziah was struck with leprosy by the Lord (2 Chronicles 26:19–23)—even though he had once been righteous—that the enemies gained the boldness to invade, as if they disdained divine help.

Came up is said because of the position of the land, for Judah is in the mountains. Pekah was the one who killed Pekahiah king of Israel, whose army commander he was, and then reigned in his place (2 Kings 15:25). But they could not prevail over it refers to the first time, although they did conquer the king on the battlefield. Alternatively, this is said in anticipation, regarding the second time they came up.

Second, he presents the announcement of this event: and they—that is, his scouts—told the house of David, meaning the royal house, saying: Syria has rested upon Ephraim.

This means the king of Syria has allied with the king of the ten tribes. These tribes are called Ephraim, either because their first king was from the tribe of Ephraim (1 Kings 13; see 1 Kings 12:20) or as a place of honor. They were joined in friendship, although they were formerly enemies, as is read in 1 Kings 22 (see 1 Kings 15:37 and 16:5–7). He says, Syria has rested upon Ephraim, to note that the kingdom of Syria held the primary position in the alliance because it was stronger.

Third, the effect of this announcement is described, namely, the distress of the king and his people: and his—that is, the king’s—heart was moved, and the heart of his people. So also, a fearful heart in the thoughts of a fool ; and dread to those who do evil (Proverbs 21:15); and when King Herod heard this, he was troubled, and all Jerusalem with him (Matthew 2:3).

And the Lord said to Isaiah. Here, deliverance is promised.

• First, the manner of the promise is presented.
• Second, the promise itself: and you shall say to him (Isaiah 7:4).

The manner is presented in three ways:

• First, regarding the person announcing it: The Lord said to Isaiah, inspiring him inwardly or speaking through a created being. Go forth to meet Ahaz, who, perhaps out of fear of the enemy, had gone to prepare his defenses.
• Second, regarding the witness: and Shear-jashub your son who is left with you. His other brother, namely, Rabsaces, who was born of a more noble mother, had fled to the king of the Assyrians because he was not well received by Ahaz (about whom, see below, Isaiah 36:2). This was so that in the mouth of two or three witnesses every word shall stand (Deuteronomy 19:15).
• Third, regarding the place: to the end of the aqueduct. To understand this, it should be known that because Jerusalem is in the mountains, it does not have an abundance of flowing water. Therefore, they had water in pools, collected either from rain or from distant springs via aqueducts. Now there were three pools in Jerusalem: one for the use of the priests and sacrifices, which was called the Probatica Pool, about which see John 5:2; the second was lower in the city and was kept clean for the general use of the city; the third was outside the city and had unclean water, where fullers would wash wool and for other such uses. The entire fuller’s field is named after that pool. This clarifies what is said in the text.

And you shall say to him. Here the prophet presents the promise.

• First, he offers encouragement.
• Second, he gives the reason for this encouragement: of the two tails of these firebrands.
• Third, he declares the condemnation of the unbelieving, where it says, if you will not believe, you shall not continue (Isaiah 7:9).

He encourages them by forbidding any sign of fear: see that you are quiet. That is, be careful not to outwardly show the fear in your heart. As it says later, in silence and in hope shall your strength be (Isaiah 30:15), and in another place, and the work of justice shall be peace, and the service of justice quietness, and security for ever (Isaiah 32:17).

He also shows the way to remove fear: fear not the coming evils, and let not your heart be afraid because of the memory of the evils you have already suffered. As it says later, fear not, for I am with you: I will bring your seed from the east, and gather you from the west (Isaiah 43:5).

Of the two tails. Here he presents the reason for this encouragement.

First, he shows the futility of those making the proposal, who plan great things even though they can accomplish little or nothing. They are called the two tails because the kingdom ended with them. For Rezin was killed by Tiglath-pileser, who led his people into captivity (2 Kings 16:9). But Pekah was subjugated and afterward killed by an enemy; a little later, the ten tribes were taken captive by Shalmaneser (2 Kings 17:3–6). They are described as smoking, for they were then near to being extinguished.

Their plan was to rouse it up, as one would rouse someone from sleep, and draw it away—that is, let us bring it under our power. The son of Tabeel refers literally to a certain man, or perhaps an idol of their god. Tabeel means “God is good.”

Second, regarding the foiling of their plan: thus says the Lord, who can do all things, this shall not be, because it will not be carried out, and it shall not stand, because they will not persist long in such a plan, as greater evils will rush in on them. As it says later, take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us (Isaiah 8:10).

Third, regarding the destruction of the enemies. First, concerning the Syrians: but the head of Syria. This is as if to say: in the meantime, and before they are destroyed, the head of Syria is Damascus, and the head of Damascus is Rezin. This means the Damascenes and their king will be contained within their own borders.

And within sixty-five years, Ephraim shall cease to be a people, because they will be taken captive. These years should not be calculated from the time of this prophecy, but from the time when Uzziah was struck with leprosy, because it was then that they gained the boldness to invade. This was in the twenty-sixth year of his reign. From that time, his son Jotham reigned for twenty-seven years while his father was still alive and for sixteen years afterward; then Ahaz reigned for sixteen years, and then Hezekiah, in the sixth year of whose reign the people were taken captive (2 Kings 17:5). And these years, taken together, are sixty-five. And the head of Ephraim is to be understood as stated above.

If you will not believe. Here he sets forth the condemnation of the unbelieving. If you will not believe—that is, in the promises of the Lord—you too shall not continue in your land but will be taken captive. As it is written, behold, he that is unbelieving, his soul shall not be right in himself (Habakkuk 2:4).

He says this because Ahaz, not believing the prophecy, called on the king of the Assyrians, Tiglath-pileser, for support so that he would help him. Tiglath-pileser came at his request and destroyed Damascus and killed its king. Yet even though Ahaz had given him tribute, it still did not benefit him, as is said in 2 Chronicles 28:21.

And the Lord spoke again to Ahaz. Here the sign of deliverance is presented. First, the freedom to choose a sign is given. Second, the sign for believing is conferred: therefore the Lord himself shall give you a sign (Isaiah 7:14).

Regarding the first point, three things are presented. First, the freedom to choose a sign is granted. The Lord said to Ahaz—because he despised the prophets, the Lord himself spoke. This was because it seems difficult to believe that such powerful kings would be destroyed so quickly. He says, ask for a sign... of the Lord your God, so that you might believe. From this, it seems that these may be the words of the prophet. The response to this is that it is a custom in Hebrew to use a noun for a pronoun; hence, of the Lord your God means “of me.”

Alternatively, they are the words of the Lord by inspiration and of the prophet by declaration, as in the verse below: should not a prophetPropheta. Vg.: populus. DR: “people.” seek of his God? (Isaiah 8:19). The sign could be to the depth of hell, meaning that the earth would be opened and hell exposed, as in the destruction of Dathan and Abiram (Numbers 16:31–33). Or, by “hell” is meant the lower elements, just as Moses brought forth locusts and gnats from the earth (Exodus 8:16–19, 10:1–20). Or it could be to the height above, as when the sun stood still for Joshua (Joshua 10:1–15), for the Jews seek signs (1 Corinthians 1:22).

Second is the refusal of the offer: and Ahaz said: I will not ask. He did this either because he was trusting in idols or in the king of the Assyrians, or because he was jealous of God's glory. It could also be that, finding himself in distress, he feared offending God, as it says later: Lord, they have sought after you in distress (Isaiah 26:16). Thus he says, I will not tempt, because he relied on what is said in Deuteronomy 6:16: you shall not tempt the Lord your God. But he misunderstood, for he was permitted by the Lord's own authority to ask for a sign, just like Gideon with the fleece (Judges 6:36–40).

Third, the rebuke of the one who refuses is presented: and he, that is, Isaiah, said: Therefore, since you are so rebellious, hear then, O house of David. This is addressed to the whole house because of its agreement with the king's wickedness, or because the promised Christ is given as a sign to David: Of the fruit of your womb I will set upon your throne (Psalms 132:11). Is it a small thing for you, deserving of divine wrath, to be a burden to men, whom you rob, or to the prophets, whom you do not believe? Is it not enough that you are also a burden, through rebellion, to my God—not yours, whom you did not obey? As it is written: why is this a burden to you?Ut quid vobis onus? The Clementine Vulgate (VgClem.): vos estis onus. DR: “you are the burden.” (St. Thomas here agrees with the ed. critica of Weber, et al.) for I will cast you away, says the Lord (Jeremiah 23:33).

Therefore. Here the sign for belief is given. First, the sign of deliverance is conferred. Second, he threatens the unbelieving with the punishment of destruction: the Lord shall bring upon you (Isaiah 7:17).

Now, this sign is the Incarnation of Christ. But the Jews raise many objections against this interpretation. First, they argue that the Lord was giving a sign for the deliverance of the Jews at that time, with which the Incarnation of Christ has nothing to do.

The response to this is that the Incarnation of Christ signifies that deliverance by an argument from the greater to the lesser.Per locum a majori. For if God would give his Son for the salvation of the whole world, how much more can he save you from these enemies? He that spared not even his own Son, but delivered him up for us all (Romans 8:32). It can also be seen as a motivating cause, for this moves the Lord, as it were, since many good things were granted to this people, however unjust they were, because he had planned for his Son to be incarnate from them.

They also object that the sign that follows is given to those who are present, but the Incarnation did not happen in their time, and so it would seem that no sign was given.

The response to this is that, although the Incarnation did not happen in the presence of those men, it nevertheless did happen in the presence of the enduring house of David. This is why he says, hear, O house of David (Isaiah 7:13), but not, “hear, Ahaz.”

They also object that a sign should precede what it signifies, but the Incarnation happened long after this deliverance; therefore, it was not a sign of it.

The response is that a sign sometimes follows what it signifies, as in Deuteronomy 18:22: you shall have this sign: whatsoever that same prophet foretells in the name of the Lord, and it comes not to pass: that thing the Lord has not spoken. Sometimes it occurs simultaneously: when you shall hear the sound of one going in the tops of the pear trees, then shall you join battle (2 Samuel 5:24). And sometimes the sign precedes what it signifies, as with Gideon in Judges 7:5–7, when the sign was given that he was to conquer with those who had lapped water with their hands.

Indeed, it is necessary that this sign follow what it signifies, even according to their own explanation. For if it preceded it, then the child would have been born before the death of Pekah, who reigned for twenty years. In the seventeenth year of Pekah's reign, Ahaz began to reign, and Ahaz reigned for sixteen years. Therefore, Ahaz reigned for thirteen years after the death of Pekah. And in the twelfth year of Ahaz, Hoshea began to reign. In the ninth year of Hoshea's reign, Samaria was captured, which was six years after the death of Ahaz. Therefore, at the time Samaria was captured, the child would have been at least nineteen years old. This would make false what is said later in Isaiah 8:4, that the child did not know how to call his father and mother.

They also object that in Hebrew the word is not virgin, but almah, which, according to them, signifies a young woman of marriageable age,Juvenculam nubilem. as is found in Genesis 24:16 concerning Rebecca. Where our text has an exceeding comely maid,Puella. they also have almah.Actually, alma does not occur here but does occur in Genesis 24:43. They also argue that even if the text said bethulah, which they agree signifies a virgin, this would not necessarily mean she conceives while remaining a virgin. It could be that she who was a virgin at the time of the prophecy would conceive later, after relations with a man.

The response to this is that it would not be a sign at all if a young woman conceived, or even a virgin who was no longer a virgin. The Lord, however, wished to signify something great when he said, to the depth of hell, or to the height above (Isaiah 7:11). Therefore, according to our understanding, almah is used rather than “young girl” because almah signifies a virgin, according to the word’s origin. Even more, it means one who is sheltered, about whom there can be no suspicion of evil. But bethulah signifies a virgin according to a later usage.

The Jews, however, explain this verse in two ways. Some say it concerns Hezekiah; others say it concerns the son of Isaiah, whom they imagine was named Emmanuel.

That the first interpretation cannot stand is shown as follows: Hezekiah was twenty-five years old when he began to reign (2 Kings 18:2), and Ahaz reigned for sixteen years (2 Kings 16:2). Therefore, Hezekiah was ten years old when his father began to reign, and thus his birth could not be the one promised here. Moreover, how would he not know how to call his father and mother, when Samaria was captured in the sixth year of his reign?

Likewise, the second interpretation cannot stand because this would not be a sign at all. Furthermore, the son of Isaiah was not the Lord of Judah, and yet, in Isaiah 8:8, the land of Judah is spoken of as the possession of Emmanuel. Therefore, it is necessary to understand this as speaking of the Son of God.

Following this, therefore, the prophet does three things. First, he promises the sign: therefore, because you are unwilling to ask, the Lord himself shall give you a sign of your deliverance. This sign is also given to the shepherds in Luke 2:12: and this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes.

Second, the sign itself is presented: behold a virgin. First, the miraculous conception is presented: behold a virgin shall conceive, while remaining a virgin, and in giving birth, bear a son.

Second is the naming of the miraculously born child. This is shown first regarding his divinity: she shall call—that is, the virgin shall call, or you yourself, Judah, will call out in danger—his name Emmanuel, which is translated, “God with us.” You shall callVocabis. Vg. vocabunt. DR: “they shall call.” his name Emmanuel (Matthew 1:23). This entire event is unparalleled, for it is a new thing: the Lord has created a new thing upon the earth: a womanMulier.—or a femaleFemina.—shall compass a manVirum. (Jeremiah 31:22). He is a manHominem. perfect from conception itself, though not in terms of size, as Augustine saysDe div. quaest. LXXXIII q. 56 (PL 40, 39), as cited by St. Thomas: Super Ioan. 2, lect. 3; cf. also De Trinitate 4.5.9 (PL 42, 893; CCL 50, 72). regarding John 2:20: six and forty years was this temple in building. Therefore, it is beyond human, for there is nothing new under the sun (Ecclesiastes 1:10). Hence, no other event can be found that corresponds to this prophecy except this one: behold you shall conceive and shall bring forth a son (Luke 1:31). This is also signified in Ezekiel 44:2: this gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel has entered in by it.

Second, regarding his humanity: he shall eat butter and honey. These are literally adult foods, because from infancy he lived in the same way as other men: and being born, I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do .

This can also be understood as a figure of speech, from the part for the whole, according to the rules of Tyconius,Liber de septem regulis (PL 18, 33), in Augustine, De doctrina Christiana 3.34 (PL 34, 83–84; CCL 32, 106) and Isidore, Sententiarum liber 1.19 (PL 83, 582). where these foods represent all human foods. Regarding the phrase that he may know, the word “that” is consecutive. For, while eating such things, the child still knows to refuse the evil, without experience, and to choose the good, without counsel, having all perfect knowledge. The devil had promised this but did not fulfill it (Genesis 3:5), but God gave it freely: for he has given me the true knowledge of the things that are: to know the disposition of the whole world, and the virtues of the elements .

Alternatively, the word “that” is causal: that he may know means that he may show that he knows, because he is brought by these foods to the full age in which he shows his knowledge. Augustine,Perhaps Alain de Lille, In Cant. (PL 210, 81D–82A). on Song of Songs 4:11, honey and milk, says that humanity is symbolized by butter, because it comes from the nourishment of the earth, while divinity is symbolized by honey, because it is collected from the dew of heaven. He had, moreover, a nature without corruption, like butter without curdled milk, and he brought consolation without judgment, like honey without a sting. Bernard says: our little one chose to be newly conceived, because he took the nature of our flesh without corruption. Similarly, the bee brings us honey without mingling in the sting.Bernard, Sermones de Tempore, Advent 2 (PL 183, 41D–42B). He came not to judge the world, but that the world may be saved by him (John 3:17).Cf. John 12:47. And thus, “that” is also causal. This is a sign from below on the part of the virgin who gives birth, and from above on the part of God who is born: the Lord will give goodness: and our earth shall yield her fruit (Psalms 85:12).

Third, the application of the sign is presented: for before the child know, that is, before he, in being born, assumed created knowledge, the land of Samaria and Syria will be forsaken (2 Kings 16:9, 17:3–5).

The Lord shall bring upon you. Here the prophet presents the threat against those who do not believe the sign. First, he shows the severity of the punishment. Second, he shows the sequence of the punishment: and it shall come to pass in that day (Isaiah 7:18). Third, he shows the result of the punishment: and it shall come to pass in that day, that a man shall nourish a young cow (Isaiah 7:21).

He shows the severity of the punishment from the authority of the one who commands it: the Lord, who is powerful, shall bring (the Lord Almighty is his name,Exodus 15:3). He shows it from the universal nature of the punishment: upon you (through Tiglath-pileser), and upon your people, and upon the house of your father (regarding your descendants, through his tyrannical sons). He shows it from a comparison with what came before: days so evil—and days are called evil because of the sin within them (sufficient for the day is the evil thereof,Matthew 6:34; redeeming the time, because the days are evil,Ephesians 5:16) and because of the punishment—that have not come since the time of the separation of Ephraim from Judah (1 Kings 12). The severity is shown further from the power of those who execute it: with the king of the Assyrians, Nebuchadnezzar, because the kingdoms of the Chaldeans and the Assyrians were united under him, and had been from the beginning, for the Assyrians had come from the Chaldeans (Genesis 10): I will take Nebuchadnezzar the king of Babylon my servant (Jeremiah 25:9).

And it shall come to pass. Here he presents the manner and sequence of the punishment in three points.

1. The summoning of their enemies: The Lord shall whistle, that is, call by blowing, for the fly, that is, for the king of Egypt, who killed Josiah (2 Kings 23:29). He is compared to a fly because of the impurity of idolatry and lust that thrives in Egypt. They will come from the uttermost parts of the rivers, because they come even from the farthest parts of Egypt. He will also whistle for the bee, namely, for the Chaldeans and the Assyrians, because from the former they had the honey of defense, and from the latter the sting of persecution, as it says above: he will whistle to them from the ends of the earth (Isaiah 5:26).
2. The vast number of their enemies: and they shall come, and shall all of them rest in the torrents of the valleys for the benefit of the water, which usually runs in valleys; and in the holes of the rocks for defense; and upon all places set with shrubs for wood; and in all hollow places for places to live. As it says below: and the stretching out of his wings shall fill the breadth of your land (Isaiah 8:8).
3. Their captivity: in that day the Lord shall shave with a sharp razor, that is, through the king, by them, that is, through them, namely, the Assyrians. Concerning a sharp razor, see Ezekiel 5:1: take you a sharp knife that shaves the hair: and cause it to pass over your head. He will shave the head (the king), the feet (the craftsmen), and the beard (the soldiers who are the king's adornment) (2 Kings 25), as it says above: every man of war, judge, and prophet (Isaiah 3:2). Or this is said against the Egyptians, who were their allies: by them, that is, the Egyptians, that is hired.Conducta. And he shall rifle the spoils thereof: and it shall be wages for his army. And for the service that he has done me against it (Ezekiel 29:19–20).

And it shall come to pass in that day, that a man shall nourish a young cow. Here he presents the result of the punishment, or the sign of destruction.

1. In the scarcity of livestock: a young cow, and two sheep, because the animals are few. As it says above: and strangers shall eat the deserts turned into fruitfulness (Isaiah 5:17).
2. From the meager provisions: butter and honey, because of the lack of bread: they that were fed delicately have died in the streets (Lamentations 4:5).
3. From the scarcity of people, which is shown in two ways. First, in the worthlessness of their property: every place where there were a thousand vines will be desolate. As it is written: buy a field for money, and take witnesses, whereas the city is given into the hands of the Chaldeans (Jeremiah 32:25); and, I passed by the field of the slothful man, and by the vineyard of the foolish man: and behold it was all filled with nettles, and thorns had covered the face thereof (Proverbs 24:30–31). Second, in the great number of thieves: with arrows and with bows they will enter when you flee. As it says below: fear, and the pit, and the snare are upon you and upon the inhabitants of the earth (Isaiah 24:17).Super te et super habitatores terrae Vg.: super te, qui habitator es terrae. DR: “upon thee, O thou inhabitant of the earth.”
4. In the fear of their enemies, for they will occupy the mountains and abandon the plains: and as for the hills... As it is written: and all her cities shall be wastes (Jeremiah 49:13), and: you endeavor to lay hold on the height of the hill (Jeremiah 49:16).

It should be noted regarding the words, his name shall be called Emmanuel (Isaiah 7:14), that is, “God with us,” that Christ is with us in many ways.

1. As a brother, through shared human nature: who shall give you to me for my brother, sucking the breasts of my mother, that I may find you without, and kiss you? (Song of Solomon 8:1).
2. As a bridegroom, through the bond of love: if any one love me, he will keep my word (John 14:23).
3. As a shepherd, through the comfort of inner consolation: behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him (Revelation 3:20).
4. As a savior, through the help of his defense: therefore fear you not, my servant Jacob, says the Lord, neither be dismayed, O Israel: for behold, I will save you from a country afar off (Jeremiah 30:10).
5. As a leader, through the example of his actions: the Lord alone was his leader (Deuteronomy 32:12).

It should be noted regarding the words, behold a virgin (Isaiah 7:14), that the word behold is used because of her unique preeminence:

1. She is above other women because of her virginity; hence he says, behold a virgin.
2. She is above other virgins because of her fruitfulness; hence he says, she shall conceive.
3. She is above all angels because of the dignity of her child; hence he says, she shall bear a son: never doth he take hold of the angels: but of the seed of Abraham he takes hold (Hebrews 2:16).