Thomas Aquinas Commentary Isaiah 8

1. And the Lord said to me: take for yourself a great book. Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment. This was carried out by the Assyrians: first, in the reign of Pekah, by Tiglath-pileser, who captured the two and a half tribes that were across the Jordan, and many people from the tribes of Zebulun and Naphtali (2 Kings 15); afterward, by Shalmaneser, who reduced the remaining tribes to captivity (2 Kings 18:9–12). However, the two tribes also shared in this tribulation, for they were afflicted by Tiglath-pileser, as is stated in 2 Chronicles 28:20, and by Sennacherib, as is stated below in chapter 36. Nevertheless, they were not entirely subjugated. This prophecy is divided into two parts:

1. First, he foretells the tribulation.

2. Second, he foretells its manner and sequence: at the first time the land of Zabulon, and the land of Nephtali was lightly touched (Isaiah 9:1).

2. This chapter, moreover, is divided into three parts:

1. First, he threatens the ten tribes with destruction by the Assyrians.

2. Second, he foretells the affliction of the two tribes in this, where it says, and shall pass through Judah, overflowing (Isaiah 8:8).

3. Third, he strengthens them with their future liberation, where it says, gather yourselves (Isaiah 8:9).

Regarding the first part, he does two things:

• First, the sign of destruction is presented.

• Second, the event itself is described, where it says, and the Lord spoke to me again (Isaiah 8:5).

Regarding the presentation of the sign, he does two things:

• First, he presents the prefiguration of the punishment.

• Second, he gives the explanation of the sign, where it says, for before the child knows (Isaiah 8:4).

The Jews, however, interpret this sign literally as the son of Isaiah, by whose name the Lord wished to signify the destruction of the ten tribes. According to this view, the sign was confirmed in three ways:

1. Through writing.

2. Through testimony, where it says, and I took (Isaiah 8:2).

3. Through the event itself, where it says, and I went (Isaiah 8:3).

3. Regarding the first point, the writing, he specifies three things:

1. What it is to be written on: a great book. Literally, the scroll is large to signify the magnitude of the tribulation: take for yourself a scroll of a book, and you shall write in it all that I have spoken to you against Israel and Judah (Jeremiah 36:2).

2. What it is to be written with: with a man’s pen, that is, plainly, so that it may be understood and so that what is written will remain: write the vision, and make it plain upon tables: that he who reads it may run (Habakkuk 2:2).

3. What is to be written, namely, the name of the one who will lay waste, briefly signifying the future destruction: take away the spoils with speed, quickly take the prey, that is, to plunder. These may be the Lord's words spoken to the prophet, and so they are taken literally; or they are spoken to the enemies, and thus, symbolically, as below: and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey (Isaiah 10:6).

4. Regarding the second point, the sign is confirmed by testimony: faithful witnesses. In the mouth of two or three witnesses let every word be established (Deuteronomy 19:15).

5. Regarding the third point, it is confirmed by the event itself, for sometimes the prophets also announced a future event by their own actions, as below: go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot (Isaiah 20:2). Therefore, this is understood literally: that he went to his wife. On this point, two things are presented:

1. The begetting of the child: and I went.

2. The naming of the begotten child: call his name, hasten, as if to say: make haste to do it; take away the spoils,Detrahe spolia. as above (Isaiah 8:1). Or, according to another of Jerome's translations: hasten, the spoils take away;Spolia detrahe. and this is better, since, in this version, the name contains nothing more than what was written in the scroll.

6. Against this literal interpretation, some raise several objections:

1. First, since the words commanded to be written are few, it is not necessary for the scroll to be large.

2. Second, it is not probable that the prophet, a respectable man, would have brought in witnesses when he went to his wife.

3. Third, because Uriah made an altar for idols like the altar of Damascus in the temple of the Lord (2 Kings 16:15–16), and therefore he was not a faithful witness.

4. Fourth, because Zechariah was not alive then, for Zechariah the son of Jehoiada had been killed long before by Joash, king of Judah (2 Chronicles 24:22). Another man is called Zechariah, who was one of the twelve prophets, and he lived long after, during the return of the people from captivity, as is clear from Zechariah 1:1 and throughout the whole book. Therefore, the prophet could not have taken Zechariah as a witness. Moreover, a similar objection remains as with the first sign,See above on 7:14. that the child himself was born before the death of Pekah. Therefore, as was proven above, he was at least nineteen years old at the capture of Samaria, and so what is said in Isaiah 8:4 is false: before the child knows how to call his father and his mother.

7. And so, they hold that this should be understood only of Christ, just like the first sign. In this view, the great book signifies Sacred Scripture, about which it says in Baruch 4:1: this is the book of the commandments of God, and the law, that is for ever. The man’s pen signifies the nature of prophecy, in that it is not entirely clear to everyone, but only to the rational, who can understand things signified through figures: I have multiplied visions, and I have used similitudes by the ministry of the prophets (Hosea 12:10).

Take away the spoils with speed is a circumlocution for the name of Christ, because Jesus is savior. He took away spoils—that is, sinners—from the power of the devil, and plundered hell, about which it says below: therefore will I distribute to him very many, and he shall divide the spoils of the strong (Isaiah 53:12).

Uriah, which means “light of the Lord,” signifies the law: because the commandment is a lamp, and the law a light (Proverbs 6:23). Zechariah, which means “memory of the Lord,” the son of Berechiah, which means “blessing of the Lord,” signifies prophecy, for the prophets received divine knowledge through the blessing of a divine gift. And these—namely, the Law and the Prophets—are the witnesses of the Incarnation of Christ: all things must be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44).

The prophetess, moreover, is the blessed Virgin, who prophesied, saying, My soul magnifies the Lord (Luke 1:46), to whom the prophet went through prophetic understanding and faith. Alternatively, the prophetess is said to be the Holy Spirit, who is the source of all prophecy: for prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Peter 1:21). For in Hebrew, the word for “spirit,” namely, ruah, is feminine in gender. According to this, she conceived means the Spirit caused Mary to conceive: for that which is conceived in her, is of the Holy Spirit (Matthew 1:20). Call his name, O Isaiah, means to foretell his name, as above.

8. This interpretation, however, does not have the same authority as the one for Isaiah 7:14 concerning the other sign, because it is more forced and does not have authority from the Scriptures, as the other does from Matthew 1:22–23. Therefore, some say that it is not unreasonable to understand this literally, in such a way, however, that this child may be a figure of Christ, as is also stated above in a certain gloss on Isaiah 7:14: behold a virgin.

Therefore, according to this view, a reply can be made to the initial objections.

To the first objection, it should be said that the scroll was large, not because the writing required it, but to signify the magnitude of the tribulation.

To the second, it can be understood that the witnesses were brought for the writing, as is done for official documents, and not for his going to his wife. Even if they were brought for this, it would not seem to be any more against decency than bringing in witnesses for fornication, as in Hosea 1:2–3, a passage many also interpret literally.

To the third, it should be said that Uriah is called “faithful” because of the authority of his priesthood and not because of the goodness of his life, or because he was considered trustworthy by the king.

To the fourth, it should be said that this Zechariah was neither of the ones mentioned. For it is a custom among the Hebrews, as among many peoples, to give sons names from their relatives, as is said in Luke 1:61 about John: No one in your family is called by this name. Thus, this Zechariah could have been a descendant of the one who had been killed earlier. It is also a custom among the Hebrews, as Jerome says, to often use a proper noun as a common noun, just as they often use “Bozrah,” the name of a fortified city, for any fortified city. And so, because that other Zechariah was a faithful prophet and had a great reputation among the people, this man is also called Zechariah, who was perhaps similarly trustworthy to the people of that place.

To the fifth, it should be said that this is not a similar objection, because what is said above in Isaiah 7:16 must be understood only of the destruction, since it says, the land shall be forsaken. But Isaiah 8:4 can be understood of the persecution carried out by Tiglath-pileser, who destroyed Damascus (2 Kings 16:9) and plundered the kingdom of Samaria (2 Kings 15:19–20). Therefore, he says expressly: the strength of Damascus, and the spoils of Samaria shall be taken away, and this event was near enough.

9. It should be noted regarding the words, a great book (Isaiah 8:1), that the Sacred Page is a book that is said to be:

1. First, great, regarding the greatness of its content: hear me,Vg. omits “me.” for I will speak of great things: and my lips shall be opened to preach right things (Proverbs 8:6).

2. Second, it is sealed, regarding vision, as below: and the vision of all shall be unto you as the words of a book that is sealed (Isaiah 29:11).

3. Third, it is rolled up because of its multiple meanings: and I looked, and behold, a hand was sent to me, wherein was a book rolled up (Ezekiel 2:9).

4. Fourth, it is bitter because of the labor of study: and I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter (Revelation 10:10); those who seek me early will find me (Proverbs 8:17).

5. Fifth, it is sweet, regarding its effect: eat this book: and I did eat it: and it was sweet as honey in my mouth (Ezekiel 3:1–3).

6. Sixth, it is flying, regarding its meaning: I saw, and behold a volume flying (Zechariah 5:1); will the eagle mount up at your command, and make her nest in high places? (Job 39:27).

7. Seventh, it is life-giving, regarding its fruit: all these things are the book of life, and the covenant of the Most High, and the knowledge of truth ; he who finds me finds life (Proverbs 8:35).

1. For before the child knows… Here the interpretation of the sign is explained, and it is already clear according to the literal interpretation. According to the other interpretation, however—for before the child knows, by created knowledge, his father (his supposed father, Joseph, or God)—the strength of Damascus and the spoils of Samaria shall be taken away. According to this, it can also refer to the captivity of Samaria.

2. And the Lord spoke to me again. Here the act of destruction itself is described. Concerning this, the prophet does three things:

   1. He presents the fault of those to be punished.
   2. He presents the power of their punishers: behold the Lord will bring upon them (Isaiah 8:7).
   3. He presents the punishment itself: he shall come up over all.

   Therefore, he first says, and the Lord spoke to me again. After the sign was given, he speaks of the waters of Siloam. Siloam is a spring that rises at the foot of Mount Zion, whose waters bubble up for hours and flow evenly. For this reason, they signify the kings of Judah, who were sometimes good and powerful and sometimes evil and weak, but who nevertheless reigned lawfully and quietly compared to the kings of Israel, who all drove the people to idols.

3. But it seems this should not be held against them as a fault, because it was done by the will of the Lord, as it says in 1 Kings 12:24: this thing is from me.

   The response to this is that the Lord justly willed for the kings of Judah to suffer this harm because of Solomon’s fault (see 1 Kings 11). Israel, however, acted wickedly and out of pride, for they did not wish to pay the customary taxes, as we read in 1 Kings 12:4. Alternatively, the phrase this people has cast away means that they disdained and persecuted, following the malice of the two kings. This seems to be the intention from what follows: and has rather taken Rezin.

4. Therefore. Here the power of the enemy is described.

   1. First, a metaphor is presented in four aspects:
      • Regarding divine help: behold the Lord will bring upon them.
      • Regarding the impulse: the waters of the river.
      • Regarding their strength: strong.
      • Regarding their number: and many, as in Isaiah 17:13: Nations shall make a noise like the noise of waters overflowing.
   2. Second, he explains the metaphor: the king of the Assyrians, and all his glory, that is, his army. As Jeremiah 6:22 says, behold a people comes from the land of the north, and a great nation shall rise up. The Gloss says that this is understood to be Sennacherib.

   On the contrary, it was not Sennacherib who laid Samaria waste, but Shalmaneser, as is said in 2 Kings 18:9. To this, some say that the same man is called both Shalmaneser and Sennacherib. But this is clearly false based on what is said in Tobit 1:15, that when Shalmaneser was dead, his son Sennacherib reigned in his place.

   Therefore, it should be said that while Shalmaneser was reigning but already aged, his son was in the army and perhaps was at its head. For this reason, the same army can be attributed to either one. Thus, the prophet speaks of all the destruction carried out by those Assyrian kings as if it came from one persecutor, because of the unity of their reign.

5. And he shall come up. Here he describes the punishment itself, preserving the metaphor of overflowing waters, which are higher. Hence he says: and he shall come up over all his channels, that is, his princes, and over all his banks, his lands. As in Ezekiel 38:18–19: my indignation shall come up in my wrath, and in my zeal.

6. And shall pass through Judah. Here he foretells the tribulation overflowing into the two tribes.

   1. First, he presents the overflowing of the tribulation: and shall pass, that is, the impulse of the water, through Judah, meaning through the land of Judea, overflowing. He preserves the metaphor, for when waters overflow, they send waves beyond their bed into the neighboring fields. He says, shall pass, because they will not have complete dominion, as in Isaiah 28:2: as the violence of many waters overflowing. And in Jeremiah 47:2: behold there come up waters out of the north, and they shall be as an overflowing torrent, and they shall cover the land, and all that is therein, the city and the inhabitants thereof.
   2. Second, the overflowing of the persecution: and going over shall reach even to the neck. He speaks metaphorically, as if to say that the waters will run over in such abundance that if anyone wished to cross them, they would come up to his neck, and he would be almost submerged. This signifies that they will be near captivity, as is shown below in chapter 36. As in Ezekiel 47:2: And behold there ran out waters on the right side. And in Ezekiel 47:5: the waters were risen so as to make a deep torrent, which could not be passed over.
   3. Third, the multitude of the army: and the stretching out of his wings, that is, its princes, shall fill, by its multitude, the breadth of your land, that is, Judea, O Emmanuel, Christ, who was to be born from it. For Sennacherib sent his princes to capture Jerusalem . Of these wings, Ezekiel 17:3–4 says, a large eagle with great wings, long-limbed, full of feathers, and of variety, came to Lebanon, and took away the marrow of the cedar and the top of the twigs thereof: and carried it away into the land of Canaan, and he set it in a city of merchants.

7. Gather yourselves together, O you peoples. Because he had said that the persecution of the Assyrians would in some manner overflow into the two tribes, here he strengthens them, because they were not to be finally captured in that persecution, nor even be subjugated by the ten tribes and the Syrians. This is divided into two parts:

   • In the first, he presents divine strengthening.
   • In the second, he warns against consulting diviners: and when they shall say to you (Isaiah 8:19).

   Concerning the first part, he presents two things:

   1. He presents the ridicule of the enemy.
   2. He presents the instruction of the people: for thus says the Lord (Isaiah 8:11).

   Concerning the first of these, he does two things:

   1. He presents the ridicule or insult.
   2. He presents the reason for the ridicule: because God is with us (Isaiah 8:10).

   And he ridicules the army of those who fight, the counsel of the wise, and the command of the lords, for wars are fought by these three.

8. Now an army grows strong in three ways:

   1. By multitude, and regarding this, he says: O you peoples, of Syria and Samaria, gather yourselves together, so that you may be many, and be overcome, by God fighting against you through whichever of His ministers. And not only you, but give ear to this same thing, all you lands. This is sarcasm, a type of trope, which is said to be a sort of hostile and hateful ridicule. As in Joel 3:11: break forth, and come, all you nations from round about, and gather yourselves together: there will the Lord cause all your strong ones to fall down.
   2. It grows strong in the physical and spiritual fortitude of its fighters, and regarding this he says, strengthen yourselves. As in Joel 3:10: let the weak say: I am strong.
   3. It grows strong in the protection of arms: gird yourselves, which properly refers to swords but is used here to apply to all arms. As in 1 Maccabees 3:58: gird yourselves, and be valiant men, and be ready against the morning, that you may fight with these nations that are assembled against us to destroy us and our sanctuary.

9. As to counsel: take counsel together, and it shall be defeated. As in Job 5:13: who catchesComprehendit. Vg.: apprehendit. the wise in their craftiness, and scattersDissipat. DR: “disappointeth.” the counsel of the wicked. And in Proverbs 21:30: there is no wisdom, there is no prudence, there is no counsel against the Lord.

10. As to the commands of lords concerning those things chosen after counsel: speak a word, and it shall not be done, as above in Isaiah 7:6: let us make him king in the midst thereof. For the kings would announce what they chose to the people, as Homer says.In Aristotle, Nicomachean Ethics 3.9 (1113a8).

11. He presents the reason by translating the name Emmanuel: because God is with us. As in Romans 8:31: if God be for us, who is against us? And in Jeremiah 15:20: and they shall fight against you, and shall not prevail: for I am with you to save you, and to deliver you, says the Lord.

12. For the Lord says these things to me. Here the instruction of the people is presented.

    • First, he teaches them what is not to be feared.
    • Second, what is to be feared: sanctify the Lord of hosts (Isaiah 8:13).

    The first part is divided into two sections:

    • The proof of the teaching.
    • Its delivery, where it says, say not: a conspiracy (Isaiah 8:12).

    And he proves in two ways that enemies are not to be feared.

    First, through the Lord’s command. Hence he says: you will be overcome, O enemies, for, that is, because, the Lord says these things, which have been spoken, to me, and therefore, do not fear. As in Numbers 23:19: God is not a man, that he should lie, nor as the son of man, that he should be changed.

    Second, by his own example. He says: the Lord says, I say, to me, saying to you what follows to teach you, as he has taught me, that is, that I not imitate them in their malice. And this with a strong hand, that is, with tribulation. Or, not only teaching what is to be done, but also giving the grace of virtue to carry it out. As in Lamentations 1:13: from above he has sent fire into my bones, and has taughtErudivit. DR: “chastised.” me.

13. Say not. Here the teaching itself is presented.

    First, he prohibits the word of fear: say not: a conspiracy, of two nations, as if it is to be feared by us; for all that this people speaks, is a conspiracy, against me. Hence if they accuse me of conspiring with you, they will know that I am joined to you in defense. As in Exodus 16:8: your murmuring is not against us, but against God.Deum. Vg.: Dominum. DR: “the Lord.” And below in Isaiah 50:8: let us stand together. Who is my adversary? Let him come near to me.

    Second, he prohibits the stirring of passion: neither fear their fear. FearTimor. and dreadPavor. differ in degree, for fear causes a contraction of the heart, but dread, as it were, immobilizes the heart. As in Psalm 27:3: if armies in camp should stand together against me, my heart shall not fear.

14. Sanctify the Lord of hosts. Here he instructs them on how the Lord is to be feared.

    • First, he presents the law.
    • Second, the sealing of the law: seal the law (Isaiah 8:16).

    Concerning the first, he does three things:

    1. He gives the commandment of the law.
    2. He shows the fruit of obedience: and he shall be a sanctification to you (Isaiah 8:14).
    3. He shows the punishment for rebels: but for a stone of stumbling.

    The commandment is that God be honored: sanctify the Lord of hosts, in yourselves, and serve Him in holiness. Let him be your dread, insofar as He is Lord. As in Psalm 112:1: blessed is the man that fears the Lord. Let him be your terror, insofar as He is the punisher. As in Matthew 10:28: fear not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell. Peter explains this as concerning Christ: and be not afraid of their fear: and be not troubled (1 Peter 3:14). This also seems to be the prophet’s intention because of what follows.

15. Note on the words, as he has taught me, with a strong hand (Isaiah 8:11), that there is a threefold divine hand.

    First is the hand of divine power, and this is threefold:

    1. The hand of God creating: your hands have made me, and fashioned me (Job 10:8).
    2. The hand of God containing: in your hand, Lord,In manu tua, Domine. Vg.: in manu ejus sunt. DR: “in his hand.” are all the ends of the earth (Psalms 95:4).
    3. The hand of God protecting, as below in Isaiah 49:2: in the shadow of his hand he has protected me.

    The second hand is the hand of justice, and this is threefold:

    1. Touching to test: the hand of the Lord has touched me (Job 19:21).
    2. Scourging to cleanse: for though, for the present time, I should be delivered from the punishments of men, yet should I not escape the handsManus. Vg.: manum. DR: “hand.” of the Almighty neither alive nor dead .
    3. Crushing to condemn: it is a fearful thing to fall into the hands of the living God (Hebrews 10:31).

    The third hand is the hand of mercy, and this is threefold:

    1. Healing: he wounds, and cures: he strikes, and his hands shall heal (Job 5:18).
    2. Pasturing: the people of his pasture and the sheep of his hand (Psalms 95:7).
    3. Crowning: they shall receive a kingdom of glory, and a crown of beauty at the hand of the Lord .

1. And he will be. Here the author presents the fruit of obedience: sanctification to you. I will make you holy: I am the Lord who sanctify youVos. Vg.: eos. DR: “them.” (Leviticus 22:9). For a stone, he presents the punishment for obstructing rebels under the metaphor of travelers.

   First, he presents the occasion. Second, the reception of the punishment: and very many of them will stumble (Isaiah 8:15).

   He presents the occasion first, concerning the people, and second, concerning the princes: for a snare.

   He shows the first part under the metaphor of a stone lying in the way, which obstructs a traveler in two ways: namely, by injuring his foot and by causing him to fall. Similarly, Christ was an occasion of injury and falling to the unbelievers among the Jews—not because of His fault, but theirs. Therefore, he says: to the two houses of Israel, that is, to the unfaithful from the ten and the two tribes, or to the scribes and Pharisees, for a stone of offense, which causes injury: for they were offended at the stone of offenseDR: “for they stumbled at the stumblingstone.” (Romans 9:32). He also says, and for a rock of scandal, on which the foot strikes, leading to a fall. In Greek, scandal means a stumbling of the foot: but we preach Christ crucified: unto the Jews indeed a scandal,Scandalum. DR: “stumblingblock.” and unto the Gentiles foolishness (1 Corinthians 1:23).

2. And because the princes resisted Christ more, he adds more weight concerning them: to the inhabitants of Jerusalem, which was the city of their princes, for a snare—for they are captured by a snare like animals—and this is more severe than offense. As it says later: he that will rid himself out of the pit, will be taken in the snare (Isaiah 24:18). He also says, and a ruin, which is more than a simple fall: behold this child is set for the ruinRuinam. DR: “fall.” (Luke 2:34).

3. And because someone might avoid these occasions and not run into them, he therefore dismisses this possibility and shows the reception of the punishment, saying, and very many of them will stumble. This relates to the offense he spoke of earlier, which comes through faithlessness. Indeed, in relation to the scandal, they fall from their worthiness for the kingdom: but the children of the kingdom will be cast out into the outer darkness (Matthew 8:12). They will be broken in pieces, which relates to the ruin of punishment, famine, and sword. Matthew 21:44 says: whosoever will fall on this stone will be broken: but on whomsoever it will fall, it will break him to pieces.Conteret. DR: “grind him to powder.” Regarding the snare, he says they will be snared by the ropes of sins and perplexities, which will not be broken, and so they will be taken by the Romans: he is fast bound with the ropes of his own sins (Proverbs 5:22).

4. Bind up the testimony. Here he presents the closing of the law. First, he presents the hiding of the law, where it says, bind up the testimony—that is, roll up the prophecy of Christ in obscurity, so that the Jews, being unworthy, might not see. Seal the law. To sealSigna. signifies two things:

   • Sometimes it signifies closing something under a seal. Thus he says: seal the old law in figures among my disciples—that is, until my disciples open it by preaching throughout the world: shut up the words, and seal the book, even to the time appointed (Daniel 12:4). Or, hide it among my disciples.
   • Sometimes it signifies the expression of a figure: the light of your countenance, O Lord, is sealedSignatum. DR: “signed.” upon us (Psalms 4:7). In this sense, it means to seal it in the soul of my disciples.

   Second, he presents the awaiting of what is hidden: and I will wait. As it is written, but I will look towards the Lord, I will wait for God (Micah 7:7).

   Third, he presents the revealing of what is awaited: behold I—namely, Christ—and my children—the apostles—whom the Lord has given me. As it is written, thine they were: and to me you gave them (John 17:6). This is for a sign—that is, so that they may perform signs—and for a portent, a wonder which, by its magnitude, foretells future events. And this comes from the Lord, who dwells—by worship or by faith—in Zion, the Church: hear, O Jesus you high priest, you and your friends that dwell before you, for they are portending men (Zechariah 3:8).

5. Some explain this as referring to Isaiah, where and my children means the prophets, according to what is said later: as my servant Isaiah has walked, naked and barefoot, it will be a sign and a portentPortentum. DR: “wonder.” of three years upon Egypt, and upon Ethiopia (Isaiah 20:3). Others explain this as referring to the sons of Isaiah, but this is false.

6. And when they will say to you. Here he forbids communication with diviners, and concerning this, he does three things.

   First, false communication is presented: and when they—your enemies—will say, seek of pythons, who foretell evil things for you and good things for us. The Hebrew word for python means “mouth of the abyss.” And JeromeRather, Isidore, Etymologies 8.9.21 (PL 82, 313), as cited by St. Thomas, ST II-II.95.3. says that they are named after Pythian Apollo, because he invented this kind of magical art, through which the dead seem to be raised and things about the future seem to be predicted, as is read in 1 Samuel 28:8. RabanusAs asserted by S. Langton (ms. F. 184 va), Hugo, Albert (ed. Col. P. 132, 74); cf. Rabanus In IV Reg. I c.29 (PL 109, 67B), mentioning Augustine, De div. quaest. ad Simplicianum II q. 2 (PL 40, 162). says that it is the name of a malignant spirit. Likewise, JeromeAs cited by Hugo on this verse; cf. Jerome: “ventriloquists [literally, those who speak from the belly], which we understand to be meant by ‘pythons’” (123B; 12). says that one is called a python who has a devil in his belly. And of diviners, because they claim for themselves a divine power in predicting future events, especially concerning the worship of false gods; who mutter, as if they were insane: so they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood (1 Kings 18:28). And also: let there be no wizard, nor charmer, nor any one that consults pythonic spirits, or fortune tellers, or that seeks the truth from the dead. For the Lord abhors all these things (Deuteronomy 18:10–12).

7. Second, the proper response is taught: should not the faithful people seek of their true God, for the living and the dead? This means seeking God for the salvation of the living and the dead: is it because there was no God in Israel, that you send to Beelzebub, the god of Accaron? (2 Kings 1:6). Alternatively, the phrase for the living and the dead could mean that we seek God in place of your gods, who were made in the likeness of men, both dead and living. Or, it could mean that we seek a vision for the living and the dead from our God, just as you seek one from your gods, who are like the dead. Instead, we should turn to the law rather, which prohibits such practices, or which teaches what is to be awaited, and to the testimony of Scripture.

8. Third, he presents the threat against the disobedient: and if they speak not. Here he does three things: First, he threatens punishment. Second, he describes their impatience in punishment: and when they will be hungry (Isaiah 8:21). Third, he shows the sadness of their despair: and they will look upwards (Isaiah 8:21).

   Therefore, he first says: and if they speak not according to this word—that is, if they do not respond to it—it will be made so that they will not have the morning light. This light is Christ, who expels the darkness: that was the true light, which enlightens every man that comes into this world (John 1:9). And it will pass by them—the congregation—to others, not remaining among them. As it says later, here I am (Isaiah 58:9), for I, the Lord your God, am merciful. They will fall into condemnation, and they will be hungry for the word of God: behold I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of GodDei. Vg.: Domini. DR: “the Lord.” (Amos 8:11). Alternatively, the light could mean the light of consolation. And they will fall into condemnation, as stated above: Jerusalem is ruined, and Judah is fallen (Isaiah 3:8). And they will be hungry for bread.

9. And when they will be hungry. Here he describes their impatience in punishment, which includes wrath in their hearts: they will be angry, as it is written: they will murmur if they are not filled (Psalms 59:15). It also includes blasphemy from their mouths: and curse. As it is written: and they blasphemed the God of heaven, because of their pains and wounds: and did not penance for their works (Revelation 16:11).

10. And look upwards. Here he presents the sadness of despair. First is the expectation of help: They look upwards, seeking help from heaven, and they will look to the earth for help from the earth. As stated above: they will lookAspiciet. Vg.: aspiciemus. DR: “we shall look.” towards the land, and behold darkness of tribulation (Isaiah 5:30).

    Second is the imminence of danger: and behold trouble, which is foreseen; and darkness, which refers to a lack of counsel for resistance; weakness, which is the opposite of strengthening; and distress, which refers to perplexity; and a mist following them, which refers to persecution. As it is written, and his kingdom became dark (Revelation 16:10).

    Third is the impossibility of liberation, like a captured bird: and they cannot fly away from their distress. The opposite is true for the just: the snare is broken, and we are delivered (Psalms 124:7).