Thomas Aquinas Commentary Isaiah 9

1. At the first time the land of Zabulon. Here the prophet lays out the mode and order of destruction:

   1. First, according to the different punishers.

   2. Second, according to the different punishments, where it says, the Lord sent (Isaiah 9:8).

   The first of these is divided into three parts, according to the three persecutions the Assyrians carried out in the promised land.

2. First, during the reign of Pekah in Samaria, Tiglath-Pileser captured the two and a half tribes that were across the Jordan in relation to Jerusalem. From the tribes of Zebulun and Naphtali, which were on this side of the Jordan, he captured only what would equal half a tribe. Concerning this, the prophet says, at the first time, meaning at the time of the first captivity, the land of Zabulon, and the land of Nephtali was lightly touched. This means it was reduced in its inhabitants, which was perhaps not too severe for those who remained because more possessions were left for them. This is spoken of in 2 Kings 15:29.

3. Second, Shalmaneser came in the ninth year of Hoshea and captured the rest of the ten tribes, who were on this side of the Jordan in relation to Judea. Concerning this, he says, at the last, that is, at the last general captivity of the ten tribes, the way of the sea, meaning the region through which one goes to the Sea of Gennesaret; of the Galilee, that is, which is in Galilee, of the Gentiles, which is across the Jordan in relation to the Assyrians (although on this side in relation to Judea), was heavily loaded, that is, pressed down by the heavy weight of tribulation.

   Now, Galilee is divided in two: one part in the tribe of Zebulun, the other in the tribe of Naphtali, near Tyre. It is said to be of the Gentiles either because of the many gentiles who lived there, or because it was ruled by gentiles, for Solomon had given it to the king of Tyre (2 Kings 17; compare to 1 Kings 9:11).

4. Third, Sennacherib came and took the cities of Judah and besieged Jerusalem, as is said in 2 Kings 18:13, 17. The prophet speaks here of this third persecution, saying, the people, and he promises salvation to the Jews. Therefore, he does two things:

   1. He promises the grace of salvation.

   2. He assigns the cause: the zeal of the Lord of hosts (Isaiah 9:7).

   Concerning the first point, he does three things:

   1. He promises salvation.

   2. He describes the order of salvation, where it says, you have multiplied (Isaiah 9:3).

   3. He describes the Savior himself, where it says, for a child is born to us (Isaiah 9:6).

5. He promises them salvation from two things:

   1. From confusion. Concerning this he says: the people, of Judea, that walked, that is, that conducted their affairs, in darkness, of doubt, have seen a great light, the day of comfort.

   2. From the severity of punishment. To them that dwelt in the region of the shadow of death, that is, Judea, which because of severe persecution was a likeness of death, light is risen, the light of divine comfort. As it says later: Arise, be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you (Isaiah 60:1).

6. You have multiplied the nation. Here he lays out the process and order of salvation concerning four things.

   1. First, concerning the thwarting of the enemy. On this he says, you have multiplied the nation, in the army of Sennacherib, and have not increased, in them, the joy, so that they could not complete what they had planned. He disappoints the counsels of the wicked (Job 5:13).

   2. Second, the plundering of the enemy, which happened when the people went out to gather their spoils after the enemy had been killed by the angel, as is said later (Isaiah 37:36). Therefore, they are compared to harvesters and victors: they shall rejoice. As it says later: They shall obtain joy and gladness, and sorrow and mourning shall flee away from them (Isaiah 35:10).

   3. Third, the liberation from bondage. Tyrants burden people with commands, and concerning this he says, for the yoke of their burden, that which Sennacherib laid on them. They afflict them with punishments, and concerning this he says, and the rod of their shoulder, that is, with which they beat their shoulders. They plunder goods, and therefore he says, the scepter of their exactor.Exactor. DR: “oppressor.” As it says later: How is the exactor come to nothing, the tribute has ceased? (Isaiah 14:4). This will happen as easily as in the day of Madian, that is, as Gideon overthrew the Midianites (Judges 7:19–22).

   4. Fourth, concerning the punishment of the enemy. These things happen, for every violent taking of spoils, with tumult, that is, violent plunderers, regarding the damage they inflict on property, and garment mingled with blood, of those whom they killed, regarding the harm inflicted on people, shall be burnt. For, literally, they were burned, as it says later: And under his glory shall be kindled a burning, as it were the burning of a fire (Isaiah 10:16).

1. For a child is born to us. Here the prophet describes the Savior. He does so in three ways:

1. First, regarding his reception.
2. Second, regarding his naming, where it says, and his name shall be called (Isaiah 9:6).
3. Third, regarding his power, where it says, his empire shall be multiplied (Isaiah 9:7).

We receive him in our nature through his birth: for a child is born to us. I bring you good tidings of great joy that shall be to all the people: for, this day is born to you a Savior, who is Christ the Lord, in the city of David (Luke 2:10–11).

We receive him in our knowledge through the testimony of the Father: this is my beloved Son, in whom I am well pleased: hear him (Matthew 17:5). As Bernard says: The boy is easily pleased and quickly pardons. We are poor and can give little; nevertheless, for that child's sake, we can be reconciled to Christ the child if we wish.Serm. in Epiph. 1.4 (PL 183, 144B). And a son is given.

We also receive him in divine reverence through his passion, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2:10). And the government is upon his shoulder, that is, the cross, through which he is raised up to his government: and bearing his own cross, he went forth to the place which is called Calvary (John 19:17).

2. And his name shall be called. Here he sets out his naming.

First, a name expressing divine wisdom: Wonderful. Your knowledge is become wonderful to me (Psalms 139:6). All his works were wonderful, especially in the union of natures in one person. Regarding human wisdom, he is a Counselor, adding counsels to his precepts: let one of a thousand be your counselor .

Second, a name expressing divine power: God. As it says later, verily you are a hidden God (Isaiah 45:15). Regarding human power, he is Mighty in power:Virtute. he is wise in heart, and mighty in strength (Job 9:4).

3. His empire shall be multiplied. Here he describes his power in three aspects:

1. First, the magnitude of his kingdom.
2. Second, the nobility of his kingdom: he shall sit upon the throne.
3. Third, its eternity: from henceforth and for ever.

Concerning the first, he sets out two things. First, the magnitude of his kingdom: his empire shall be multiplied. And all kings shall serve him, and shall obey him (Daniel 7:27). Second, the tranquility of peace: and there shall be no end of peace. As it says later: you will keep peace: peace, because we have hoped in you (Isaiah 26:3).

4. Upon the throne of David. Here he describes the nobility of his kingdom. Upon the throne of David refers to the Church, which is signified by the kingdom of David: and the Lord God shall give unto him the throne of David his father (Luke 1:32). The effect of his kingdom is to establish it against resistance and strengthen it for battle, in judgment, that is, by means of judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jeremiah 23:5). As to the eternity of his kingdom, it is from henceforth, that is, from the time of the Incarnation, and for ever: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Daniel 7:14).

5. Finally, he states the motive for this gift: the zeal, that is, the love, of the Lord, the Father. God so loved the world, as to give his only begotten Son (John 3:16). The Jews interpret this as referring to Hezekiah. But clearly, his kingdom was not made eternally strong, nor do the names in Isaiah 9:6, which signify divine eminence, suit him. For this reason, the Septuagint omits these names and substitutes them with, angel of the great council.

6. On the words, a child is born to us (Isaiah 9:6), it should be noted that Christ is called a child for several reasons:

1. In his birth, because of his age: entering into the house, they found the child with Mary his mother (Matthew 2:11).
2. In his possessions, because of his poverty: you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes (2 Corinthians 8:9).
3. In his heart, because of his humility: learn of me, because I am meek, and humble of heart (Matthew 11:29).
4. In his death, because of its shameful nature: let us condemn him to a most shameful death .

7. On the words, is given to us (Isaiah 9:6), it should be noted that Christ is given to us in many ways:

1. As a brother: who shall give you to me for my brother, sucking the breasts of my mother? (Song of Solomon 8:1).
2. As a teacher: O children of Zion, rejoice, and be joyful in the Lord your God: because he has given you a teacher of justice (Joel 2:23).
3. As a watchman: O son of man, I have made you a watchman to the house of Israel (Ezekiel 33:7).
4. As a defender, as it says later: he shall send them a Savior and a defender to deliver them (Isaiah 19:20).
5. As a shepherd: and I will set up one shepherd over them, and he shall feed them (Ezekiel 34:23).
6. As an example for action: for I have given you an example, that as I have done to you, so you do also (John 13:15).
7. As food for our journey: the bread that I will give is my flesh, for the life of the world (John 6:52).
8. As the price of our redemption: the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many (Matthew 20:28).
9. As a reward: to him that overcomes I will give to eat the hidden manna (Revelation 2:17).

8. Likewise, on the words, upon his shoulder (Isaiah 9:6), it should be noted that God laid several things upon the shoulder of Christ:

1. Sins, as upon the one who makes satisfaction: the Lord has laid upon him the iniquity of us all (Isaiah 53:6).
2. A key, as upon a priest: and I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut (Isaiah 22:22).
3. The government, as upon a ruler: the government is upon his shoulder (Isaiah 9:6).
4. Glory, as upon a conqueror: and I shall hangSuspendam. Vg.: suspendent. DR: “they shall hang.” upon him all the glory of his father’s house (Isaiah 22:24).

1. The Lord sent a word into Jacob. Here, he describes the sequence of punishment according to its various types.

First, he recalls the fault.

Second, he describes the punishment: and the Lord shall set up (Isaiah 9:11).

He denounces their fault in two ways.

First, regarding the transgression of the divine precept. Thus, he says, The Lord sent a word into Jacob—that is, into Judah, or into the whole people, since the leaders were appointed from Judah: the scepter shall not be taken away from Judah, nor a ruler from his thigh (Genesis 49:10; compare to Judges 9; 1 Samuel 15). And it has lighted upon Israel, meaning it was frustrated in Israel—that is, in the ten tribes, who rejected the house of David (1 Kings 12:19–20). Or, it refers to the word of the law universally: if you play the harlot, O Israel, at least let not Judah offend (Hosea 4:15).

2. Second, regarding their excusing of the deed, since they said that they had done well, being blinded by pride—for a swelling of the mind is an obstacle to the truth,Gregory the Great, Moralia 23.17.31 (PL 76, 267C) as cited by St. Thomas, ST II-II.162.3, obj. 1. and therefore he says, and all the people of Ephraim—that is, the ten tribes—and the inhabitants of Samaria—referring to the princes of the people—shall know. This means they will come to their senses and recognize their fault in the punishment, for punishment opens the eyes that fault closes. That say in the pride and haughtiness of their heart, since in their hearts they supposed they were above others, and haughtiness, regarding the presumption of the great things they proposed. The bricks—that is, the weak kings of Judah—are fallen down, away from us, but we will build our kingdom with square stones—that is, with strong kings from among ourselves. They—namely, our enemies, like the Syrians—have cut down the sycamores—that is, the unfruitful kings of Judah. We will change them—that is, set up in their place—cedars—that is, lofty men from among ourselves, as mentioned previously: and make the son of Tabeel king in the midst thereof (Isaiah 7:6). On their pride, see below: woe to the crown of pride, to the drunkards of Ephraim (Isaiah 28:1).

3. And the Lord shall set up. Here, he describes the various punishments corresponding to three things in which they trusted:

1. He threatens their reliance on alliances with neighbors.
2. He threatens their reliance on the people they thought they had: and the Lord shall destroy (Isaiah 9:14).
3. He threatens their reliance on the multitude of people: for wickedness is kindled (Isaiah 9:18).

Regarding the first point, he does two things:

1. The punishment is described.
2. The preparation for further punishment is described: for all this (Isaiah 9:12).

He threatens two things:

1. Future destruction: and the Lord shall set up the enemies of Rezin—that is, the Assyrians—in a crowd of war, concerning which, see 2 Kings 16:9.
2. The attack of persecution: The Lord will lead the Syrians, who were their friends, from the east, according to their land’s location, and the Philistines from the west, who attacked Judah. And they shall devour Israel—that is, destroy it—with their whole mouth, meaning with all their passion: their joy was like that of him that devours the poor man in secret (Habakkuk 3:14).

4. For all this his indignation is not turned away. Here, the preparation for the punishment is described, and second, the reason is given: and the people (Isaiah 9:13).

The preparation is located in God’s will: his indignation is not turned away. As it is written, but yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Judah (2 Kings 23:26). It is also located in His power: his hand. He speaks in human terms, as seen previously: and I will turn my hand to you, and I will clean purge away your dross (Isaiah 1:25).

The reason for adding punishment upon punishment is the people’s incorrigibility. This is what he says: and the people are not returned to him who has struck them. As it is written, in vain have I struck your children, they have not received correction (Jeremiah 2:30).

5. The Lord shall destroy. Here, he threatens their trust in certain people.

First, the punishment is described; second, the preparation for further punishment: for all this (Isaiah 9:17).

These people seemed useful for two reasons:

• For defense, and he first threatens those.
• For provoking divine mercy, and he threatens these where it says, therefore the Lord shall have no joy in their young men (Isaiah 9:17).

Regarding the first group (those useful for defense), he does three things.

1. He describes their dignity and their fault. The fault is described with a metaphor: him that bends down refers to the prince, who acts against the uprightness of justice, and him that corrupts or holds back refers to the prophet: and they violated me among my people (Ezekiel 13:19).
2. He explains the metaphor: the aged, that teaches lies. As it is written, and her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them (Ezekiel 22:28).
3. He describes the punishment: and they that call this people blessed, shall cause them to err, and those who are led astray—that are called blessed—shall be thrown down. As stated previously: O my people, they that call you blessed, the same deceive you (Isaiah 3:12). And also, You shall fall today, and the prophet also shall fall with you (Hosea 4:5).

6. Therefore. Here, he threatens those who might seem useful for provoking mercy, whether because of the integrity of the flesh (their young, namely, virgins), their age (their orphans), or their weakness (widows).

First, the punishment is described: neither shall he have mercy. Second, the reason is given, which relates to hypocrisy in their works (for every one is a hypocrite), malice in their hearts (and wicked), and falsehood in their mouths (and every mouth has spoken folly). As it is written, the hope of the hypocrite shall perish (Job 8:13).

7. For all this: This is explained as above.

8. For wickedness is kindled. Here, against their trust in the size of the population, he threatens dissension, followed by the preparation for further punishment: after all these things (Isaiah 9:21).

Regarding the dissension, he does two things:

1. He uses the metaphor of fire.
2. He uses the metaphor of famine: and he shall turn to the right hand (Isaiah 9:20).

Concerning the metaphor of fire, he does two things:

1. He presents the metaphor.
2. He provides the explanation: by the wrath of the Lord (Isaiah 9:19).

9. He threatens the punishment of dissension using the metaphor of burning. Therefore, he first describes the efficient cause of the burning: for wickedness is kindled. It is as if to say: Your impiety is like a fire kindled to burn you up, as stated below: behold all you that kindle a fire, encompassed with flames, walk in the light of your fire (Isaiah 50:11).

Second, he describes the material cause: it shall devour the brier, which represents a vicious people, as stated previously: briers and thorns shall come up over it (Isaiah 5:6).

Next, he describes the burning itself: it shall kindle in the thicket of the forest, meaning in the woods where there are many trees, signifying the multitude of the people. Then he describes the effect: and it shall be wrapped up in the pride—that is, the height—of smoke. For just as smoke ascending from a fire envelops the tops of trees, so the tribulation of dissension darkens people’s vision: fire has devoured the beautiful places of the wilderness: and the flame has burnt all the trees of the country (Joel 1:19). This happens By the wrath of the Lord, which is like fire: his indignation is poured out like fire (Nahum 1:6). And the people shall be as fuel for the fire, as stated below: walk in the light of your fire (Isaiah 50:11). The phrase no man shall spare his brother explains the nature of this burning.

10. And he shall turn to the right hand. Here, he threatens the same punishment using the metaphor of famine.

First, he presents the metaphor. And he shall turn—as if his deeds are visible—to the right hand, which signifies friends, and shall be hungry to do still more evil. On the left hand signifies enemies, and the flesh of his own arm signifies kinsmen.

Second, he explains this metaphor in relation to kinsmen: Manasseh Ephraim, and Ephraim Manasseh, who were both sons of Joseph.

Third, he explains it in relation to enemies: they together shall be against Judah. As it is written, every brother will utterly supplant, and every friend will walk deceitfully (Jeremiah 9:4). And as stated previously: and the people shall rush one upon another, and every man against his neighbor (Isaiah 3:5).

11. After all these things his indignation is not turned away, but his hand is stretched out still. This is explained as above.