Thomas Aquinas Commentary Isaiah 8:14-22

"And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many shall stumble thereon, and fall, and be broken, and be snared, and be taken. Bind thou up the testimony, seal the law among my disciples. And I will wait for Jehovah, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom Jehovah hath given me are for signs and for wonders in Israel from Jehovah of hosts, who dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living [should they seek] unto the dead? To the law and to the testimony! if they speak not according to this word, surely there is no morning for them. And they shall pass through it, sore distressed and hungry; and it shall come to pass that, when they shall be hungry, they shall fret themselves, and curse by their king and by their God, and turn their faces upward: and they shall look unto the earth, and behold, distress and darkness, the gloom of anguish; and into thick darkness [they shall be] driven away." — Isaiah 8:14-22 (ASV)

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).