Thomas Aquinas Commentary Isaiah 9:1-5

"But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations. The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian. For all the armor of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire." — Isaiah 9:1-5 (ASV)

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).