1 Her time is near at hand, and her days shall not be prolonged. For the Lord will have mercy on Jacob, and will yet choose out of Israel, and will make them rest upon their own ground: and the stranger shall be joined with them, and shall adhere to the house of Jacob.
Clement of Rome · AD 99 Truly his will shall be fulfilled swiftly and suddenly, as the Scripture testifies.
Jerome · AD 420 (Chapter XIV - Verse 1) The time is near for it to come, and its days will not be prolonged. It says that the time is pressing and that it must be captured from the enemies. After the captivity of Jerusalem, not much time passed, and it was devastated by the Medes and Persians.
Thomas Aquinas · AD 1274 Her time is near at hand. In this part, he promises liberation to the Jews through the destruction of Babylon, which he threatened above.
2 And the people shall take them, and bring them into their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall make them captives that had taken them, and shall subdue their oppressors.
Jerome · AD 420 (Vers. 2.) A stranger will be joined to them, and will cleave to the house of Jacob, and the peoples will hold them, and will bring them to their place, and the house of Israel will possess them as servants and handmaids; and those who had taken them captive will be taken captive, and their oppressors will be subject to them.
Thomas Aquinas · AD 1274 As to honorable retention: the people, among whom they were taken captive, shall take them, namely, the Jews, as though to carry them in their arms, below: and they shall bring your sons in their arms, and carry your daughters upon their shoulders (Isa 49:22); or otherwise, as to the leading away of those who adhered to them, the people, namely, the Jews, shall take, that is, r…
3 And it shall come to pass in that day, that when God shall give thee rest from thy labour, and from thy vexation, and from the hard bondage, wherewith thou didst serve before,
Jerome · AD 420 (Verse 3) And it shall be in that day, when the Lord has given you rest from your labor, and from your turmoil, and from your hard service which you had to bear, that you shall recite this proverb against the king of Babylon and say, The speech is addressed to Israel, that after Jerusalem has been restored and the yoke of servitude has been cast off, they should remember the fo…
Thomas Aquinas · AD 1274 And it shall come to pass. Here the insult of the liberated people against their captor, who has now been destroyed, is set out.
4 Thou shalt take up this parable against the king of Babylon, and shalt say: How is the oppressor come to nothing, the tribute hath ceased?
Hippolytus of Rome · AD 235 We will show in what follows that these things are not said of someone else but of that tyrant, the one without shame, the enemy of God, as Isaiah says.
Jerome · AD 420 (Verse 4) How the oppressor has ceased: the tribute has ceased! This is the lamentation with which the people of Israel bewail themselves: 'How the Lord has become weak and powerless, the conqueror of the nations who once plundered everything!'
Thomas Aquinas · AD 1274 You shall take up this parable, that is, a sermon of similitudes, which says one thing and signifies another: for the things spoken of in the parable signify the condition of Nabuchodonosor, as to his power, his fault and his punishment, because of which these things could have happened, even if they did not happen: against the king of Babylon; in that day a parable shall be ta…
5 The Lord hath broken the staff of the wicked, the rod of the rulers,
Jerome · AD 420 (Verse 5) The Lord has broken the rod of the wicked, the staff of rulers. That man, I say, who was the staff of the wicked, who fiercely struck down all with his scepter and royal rod.
Thomas Aquinas · AD 1274 In inflicting punishments on men: the Lord has broken the staff of the wicked, the rod of the rulers, that struck the people in wrath, as though in reply to a preceding question; in attacking kingdoms: that brought nations under: how is the hammer of the whole earth broken, and destroyed (Jer 50:32).
6 That struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.
Jerome · AD 420 (Verse 6) That struck the people in anger with a continual stroke, that ruled the nations in wrath with a relentless persecution. Whose blow could not be withstood, who even cruelly pursued those fleeing.
Thomas Aquinas · AD 1274 That struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner: how is the hammer of the whole earth broken, and destroyed (Jer 50:32).
7 The whole earth is quiet and still, it is glad and hath rejoiced.
Jerome · AD 420 (Verse 7) The whole earth is at rest and quiet; they break forth into singing. How he has rested and been humbled, and all the land has conspired for his downfall, only making the voice of rejoicing heard.
Thomas Aquinas · AD 1274 Second, it contains the ensuing peace: the whole earth is quiet, ceasing from that tumult, and still, ceasing from weeping, it is glad, in your destruction, and has rejoiced, in its liberation: the just shall rejoice when he shall see the revenge (Ps 58:10).
8 The fir trees also have rejoiced over thee, and the cedars of Libanus, saying: Since thou hast slept, there hath none come up to cut us down.
Jerome · AD 420 (Verse 8.) The firs and the cedars of Lebanon also rejoiced over you: since you have fallen asleep, no one has come up to cut us down.
Thomas Aquinas · AD 1274 Third, it contains the eagerness of the princes: the fir trees also, which signify those elevated in dignity; similar to this is what is found in Ezekiel 31:8: the cedars in the paradise of God were not higher than he. You have slept, with the sleep of the dead; cut us down, that is, kill us.
9 Hell below was in an uproar to meet thee at thy coming, it stirred up the giants for thee. All the princes of the earth are risen up from their thrones, all the princes of nations.
Jerome · AD 420 (Verse 9.) The underworld beneath you is stirred up, it raises the giants to meet your arrival: all the rulers of the earth have risen from their thrones: all the rulers of the nations will respond and say to you.
Thomas Aquinas · AD 1274 Hell below. Here the insult of the dead against Nabuchodonosor is set out, and first, that of the princes and the powerful, second, of the others: they that shall see you (Isa 14:16). Concerning the first, he does two things.
10 All shall answer, and say to thee: Thou also art wounded as well as we, thou art become like unto us.
Jerome · AD 420 (Verses 10, 11.) And you have been wounded as we, you have become like us: your pride has been brought down to the grave: your body has fallen, tinea will spread beneath you, and worms will cover you. The speech of the powerful and the princes of the earth, whom he called higher than cedars and fir trees, is directed to the king of Babylon who is established in the depths.
Thomas Aquinas · AD 1274 All, namely, all the giants of hell, shall answer, as if you had summoned them, or as though crying. Second, he sets out their reproach. And they reproach him with three things: namely, the punishment which he found, as to his death: you also are wounded, in death, by the force of divine power: you have humbled the proud one, as one that is wounded (Ps 89:10).
11 Thy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.
Jerome · AD 420 (Verse 11) The pride, or your glory, has been taken down to the underworld, and your corpse has fallen, or as the LXX translated, your great joy, with which you used to rejoice over the nations subject to you. Under you shall be strewn putrefaction, and worms shall be your covering.
Thomas Aquinas · AD 1274 Then as to the humiliation of the dead man, both in soul, your pride is brought down to hell, and in body, your carcass of death is fallen down; then also as to the affliction of the dead man in hell: under you shall the moth be strewed; worms, in which all the punishments of hell are designated: he will give fire, and worms into their flesh, that they may burn, and may feel fo…
12 How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
Origen of Alexandria · AD 253 How can we possibly suppose that what is said in many places by Scripture, especially in Isaiah, about Nebuchadnezzar is said about a human being? For no human being is said to have "fallen from heaven" or to have been "Lucifer" or the one who "arose every morning."
Augustine of Hippo · AD 430 For example, what is said in Isaiah, "How he is fallen from heaven, Lucifer, son of the morning!" and the other statements in that context that speak of the king of Babylon are of course to be understood of the devil.
Thomas Aquinas · AD 1274 Second, they reproach him with the glory he has lost. Both as to the dignity of the king: O Lucifer, beautiful among all other kings, in the morning, monarch before all others; and as to the power of war: how are you fallen to the earth: you, therefore, are the head of gold. And after you shall rise up another kingdom, inferior to you (Dan 2:38-39).
13 And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.
Aphrahat the Persian Sage · AD 345 Now Nebuchadnezzar said, "I will ascend to heaven and exalt my throne above the stars of God and sit in the lofty mountains that are in the borders of the north." Isaiah said concerning him: "Because your heart has thus exalted you, therefore you shall be brought down to Sheol, and all that look upon you shall be astonished at you."
John Cassian · AD 435 The one says, "I will exalt my throne above the stars of God"; the other, "Learn of me, for I am meek and lowly of heart." The one says, "I know not the Lord and will not let Israel go"; the other, "If I say that I know him not, I shall be a liar like unto you: but I know him and keep his commandments." The one says, "My rivers are mine, and I made them"; the other, "I can do n…
Thomas Aquinas · AD 1274 Third, they reproach him with the pride of heart which he had, as to three things: as to his proud thought; second, as to his perverse intention: I will be like the most high (Isa 14:14); third, as to the frustration of his proposal: but yet you shall be brought down to hell (Isa 14:15).
14 I will ascend above the height of the clouds, I will be like the most High.
Jerome · AD 420 (Verse 14) And his pride was not enough to desire heavenly things, unless he had burst forth into such madness as to claim the likeness of God for himself.
Gregory the Dialogist · AD 604 Michael indeed means "Who is like God"; Gabriel, "the strength of God"; and Raphael is called "the medicine of God." And whenever something of wondrous power is accomplished, Michael is said to be sent, so that from the act itself and the name it may be understood that no one can do what God is able to do.
Thomas Aquinas · AD 1274 I will be like the most high: here, his perverse intention: will you yet say before them that slay you: I am God? (Ezek 28:9).
15 But yet thou shalt be brought down to hell, into the depth of the pit.
Jerome · AD 420 (Verse 15.) However, you are dragged down to the depths of hell. He who had said through pride, 'I will ascend to heaven, I will be like the Most High,' is dragged not only to the depths of hell, but to the deepest depths of hell. In the Gospel, we read about these outer darknesses, where there is weeping and gnashing of teeth (Luke 13:28).
Bonaventure · AD 1257 For as long as vain, transitory, passing good is loved, man is "passing over." And such passing over Wisdom reproves. This passing over is the cause of every evil. In this way Lucifer passed over, to whom it was said: "Down to the nether world you go, to the recesses of the pit!" He was thrown first by sin, then by the judgment.
Thomas Aquinas · AD 1274 But yet: here, the frustration of his intention; into the depth of the pit, that is, into the harshest punishments: they spend their days in wealth, and in a moment they go down to hell (Job 21:31).
16 They that shall see thee, shall turn toward thee, and behold thee. Is this the man that troubled the earth, that shook kingdoms,
Jerome · AD 420 (Verse 16, 17.) Those who see you will bow down to you and look to you (saying in their hearts): Is this the man who troubled the earth, who shook kingdoms, who made the world a wilderness and destroyed its cities, who did not open the prison for his captives?
Thomas Aquinas · AD 1274 They that shall see you. Here the insult of the other, common persons, is set out. And first, he describes their meeting: all others that shall see you, being punished, shall bend to you, as if to say: you will be so far below these others that it will be necessary for them to bend down for them to see you: the mighty shall be mightily tormented (Wis 6:7).
17 That made the world a wilderness, and destroyed the cities thereof, that opened not the prison to his prisoners?
Thomas Aquinas · AD 1274 That made the world a wilderness, exiling men, and destroyed the cities, overturning their governments, that opened not the prison to his prisoners, that they might see light: they spread their terror in the land of the living (Ezek 32:25).
18 All the kings of the nations have all of them slept in glory, every one in his own house.
Jerome · AD 420 (Verse 18, 19.) All the kings of the nations, all slept in glory, each man in his own house. But you have been cast out of your tomb like a useless branch, defiled and wrapped with those who were slain by the sword, and have gone down to the foundations of the abyss; you will not have the company of a decaying corpse, nor be buried with them.
19 But thou art cast out of thy grave, as an unprofitable branch defiled, and wrapped up among them that were slain by the sword, and art gone down to the bottom of the pit, as a rotten carcass.
Thomas Aquinas · AD 1274 Second, they reproach him with the grave he has lost, for he was exhumed by his son, who divided his corpse into two-hundred pieces and bound the pieces to just as many birds gathered from different lands, that he might not rise again: defiled, by the blood of those whom you killed: he shall be buried with the burial of an ass (Jer 22:19).
20 Thou shalt not keep company with them, even in burial: for thou hast destroyed thy land, thou hast slain thy people: the seed of the wicked shall not be named for ever.
Jerome · AD 420 (Verse 20) For you have destroyed your land, you have killed your people. According to the Septuagint interpreters who said, 'Because you have destroyed my land and killed my people,' there is no doubt about what they mean. Indeed, Nebuchadnezzar killed and destroyed the land of Judah and its people.
Thomas Aquinas · AD 1274 Third, they reproach him with the damage he inflicted on his own kingdom: you have destroyed your land, for the Chaldeans would have held the kingdom longer had it not been for the sins of Nabuchodonosor; for the people are punished for the fault of their prince, as is evident from Proverbs 31; the reason for this is that the people are accustomed to imitate the fault of their…
21 Prepare his children for slaughter for the iniquity of their fathers: they shall not rise up, nor inherit the land, nor fill the face of the world with cities.
Jerome · AD 420 (Verse 21.) The seed of evildoers will not be called forever. Prepare his children for slaughter because of the iniquity of their fathers: they will not rise, nor will they inherit the land, nor will they fill the faces of the cities.
Verecundus of Junca · AD 552 God's warning is twofold, one directed toward the submissive and the other toward obstinate minds. As was said about the submissive: "I will punish their crimes with a rod and their sins with a whip, but I will not remove my mercy from them or deceive them in my truth." But the wrath of God's rebuke upon obstinate sinners is unbearable, as Isaiah testifies: "The descendants of…
Thomas Aquinas · AD 1274 Second, the killing of his sons by the Medes and Persians: prepare his children for slaughter in the iniquity, that is, for the iniquity, of their fathers.
22 And I will rise up against them, saith the Lord of hosts: and I will destroy the name of Babylon, and the remains, and the bud, and the offspring, saith the Lord.
Jerome · AD 420 (Verse 22, 23.) And I will rise up against them, says the Lord of hosts: and I will destroy the name of Babylon, and the remnants, and the seed, and the offspring, says the Lord. And I will make it a possession for the hedgehog, and pools of water: and I will sweep it with the besom of destruction, says the Lord of hosts.
Thomas Aquinas · AD 1274 And I will rise up. Here the divine purpose to fulfill the prophecy is set out. And first, to destroy Babylon, as to the destruction of its men: against them, namely, the sons of Nabuchodonosor, I will destroy the name of Babylon, that is, the reputation of its power, the remains, his sons, and the offspring, his nephews and so forth: his seed shall not subsist, nor his offspri…
23 And I will make it a possession for the ericius and pools of waters, and I will sweep it and wear it out with a besom, saith the Lord of hosts.
Thomas Aquinas · AD 1274 As to it being inhabited by beasts: I will make it a possession for the hedgehog, below: there has the hedgehog had its hole, and brought up its young ones, and has dug round about (Isa 34:15). As to the destruction of its walls: I will sweep it, so that nothing will remain but pavement, like a house that has been cleansed with a broom.
24 The Lord of hosts hath sworn, saying: Surely as I have thought, so shall it be: and as I have purposed,
Jerome · AD 420 (Verse 24, 25.) The Lord of hosts swore, saying: If it shall not be as I thought, so it shall be, and as I devised it in my mind, so shall it come to pass, that I will break the Assyrian in my land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.
Thomas Aquinas · AD 1274 Second, he sets out the divine purpose to destroy the Assyrians, that it might set an example. And first, he sets out the oath: the Lord of hosts has sworn, that is, immovably established, surely as I have thought, that is, established: the Lord has sworn, and he will not repent (Ps 110:4).
25 So shall it fall out: That I will destroy the Assyrian in my land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.
Thomas Aquinas · AD 1274 Second, the place of destruction: in my land, for the army of Sennacherib was destroyed near Jerusalem, below: and the Lord of hosts shall make . . . in this mountain, a feast of fat things (Isa 25:6).
26 This is the counsel, that I have purposed upon all the earth, and this is the hand that is stretched out upon all nations.
Jerome · AD 420 (Verse 26, 27.) This is the plan that I have devised for the whole earth, and this is the hand stretched out over all nations. For the Lord of hosts has purposed, and who can annul it? His hand is stretched out, and who will turn it back?
Thomas Aquinas · AD 1274 Third, he places the divine purpose to destroy all peoples: this is the counsel, that I have purposed upon all the earth, to destroy it, as to deliberation; his hand, that is, his power, as to execution: take the cup of wine of this fury at my hand (Jer 25:15).
27 For the Lord of hosts hath decreed, and who can disannul it? and his hand is stretched out: and who shall turn it away?
John Chrysostom · AD 407 They did not realize that if human hands had put an end to those things, then human hands could get them back for them. But it was God who destroyed their city, and no human power could ever change what God had decreed. "For what God, the Holy One, has planned who shall dissipate?
Thomas Aquinas · AD 1274 For the Lord of hosts. Here he shows the support of the divine purpose, both as to the decree of wisdom: he has decreed, and as to the fulfillment of power: and his hand is stretched out: and who shall turn it away? He is alone, and no man can turn away his thought: and whatsoever his soul has desired, that has he done (Job 23:13).
28 In the year that king Achaz died, was this burden:
Jerome · AD 420 (Verse 28, etc.) In the year in which King Ahaz died, this burden occurred. Do not rejoice, all you Philistines, for the rod of your oppressor is broken. From the root of the snake will come forth a ruler, and his offspring will swallow up the flying creatures. The firstborn of the poor will be fed, and the needy will rest securely.
Thomas Aquinas · AD 1274 In the year. Here he threatens against the enemies who were rejoicing over the affliction of the Jews, and first, against the Philistines, who were rejoicing over their reduction by the death of Ezechias; second, against the Moabites, who were rejoicing over their destruction by the Assyrians or the Chaldeans: the burden of Moab (Isa 15:1).
29 Rejoice not thou, whole Philistia, that the rod of him that struck thee is broken in pieces: for out of the root of the serpent shall come forth a basilisk, and his seed shall swallow the bird.
Jerome · AD 420 (Verse 29.) Do not rejoice, O Philistia, all of you, because the rod of your striker is broken; for from the root of the serpent a little king will come forth, and his offspring will consume the flying creature.
Gregory the Dialogist · AD 604 But because this Leviathan is called in another place not merely a serpent, but also a basilisk, because he rules over unclean spirits, or reprobate men, as Isaiah says, Out of the serpent's root shall come forth a basilisk, we must attentively observe how a basilisk destroys, that by the doings of the basilisk, his malice may be more plainly made known to us.
Thomas Aquinas · AD 1274 Concerning the first, he does three things. For first, he excludes foolish joy: rejoice not you, over this, namely, that the rod, that is, the power, of him that struck you, that is, Achaz, is broken in pieces, by death: laughter I counted error (Eccl 2:2).
30 And the firstborn of the poor shall be fed, and the poor shall rest with confidence: and I will make thy root perish with famine, and I will kill thy remnant.
Jerome · AD 420 Moreover, those who have not broken the rod and yoke of their oppressor, but have submitted their neck to the Lord, and are poor in spirit, will be nourished, and will say: The Lord feeds me, and nothing will be lacking for me (Ps. 122:1). And they will hear from the Lord: I will feed them in fertile pastures (Ezek.
Thomas Aquinas · AD 1274 Third, he foretells the effect of the punishment, in all things as to the fruitfulness of the land: and the firstborn of the poor shall be fed, that is, the Jews, about which it says in Exodus 4:22: Israel is my firstborn; and as to the security of peace: shall rest with confidence, below: my people shall sit in the beauty of peace, and in the tabernacles of confidence (Isa 32:…
31 Howl, O gate; cry, O city: all Philistia is thrown down: for a smoke shall come from the north, and there is none that shall escape his troop.
Jerome · AD 420 (Verse 31.) Howl, O gate! Cry out, O city! Philisthaea is laid waste, all of it. For from the north comes smoke, and there is no escaping its horde. He calls the gate for those who are at the gate, and the city for the inhabitants of the city.
Thomas Aquinas · AD 1274 Howl. Here he threatens destruction by the Assyrians. And first, he threatens their destruction; second, the liberation of the Jews: and what shall be answered? (Isa 14:32). Concerning the first, he sets out three things.
32 And what shall be answered to the messengers of the nations? That the Lord hath founded Sion, and the poor of his people shall hope in him.
Jerome · AD 420 (v. 32.) What will the response be to the messages of the nation? Because the Lord has founded Zion, and in it the poor of his people will hope. Because it was said, there is no one who can escape his army, it seemed in the general sentiment that even Judah was included.
Thomas Aquinas · AD 1274 And what shall be answered. Here he promises liberation. And first, he sets out the inquiry: messengers, angels placed over the different provinces or asking anxiously of their state; or messengers sent to consult with Isaiah, like we read of in Jeremiah 37:3.