1 Behold, a King shall reigne in iustice, and the princes shall rule in iudgement.
Jerome · AD 420 (Chapter 32, Verses 1 onwards) Behold, the king shall reign with justice, and princes shall rule with judgment. And a man shall be like one who hides from the wind, and conceals himself from the storm: like streams of water in a dry place, and the shadow of a towering rock in a barren land.
Thomas Aquinas · AD 1274 This is the third part of the threatening, in which he describes their liberation from the enemies who were threatening them then. And first, he foretells the liberation in the manner of prophecy, second, he recounts it in the manner of history: and it came to pass (ch. 36).
2 And that man shall bee as an hiding place from the winde, and as a refuge for the tempest: as riuers of water in a drie place, and as the shadowe of a great rocke in a weary land.
Thomas Aquinas · AD 1274 As to consolation in tribulation: and a man shall be as when one is hid from the wind, above: there shall be a tabernacle for a shade in the daytime from the heat (Isa 4:6).
3 The eyes of the seeing shall not be shut, and the eares of them that heare, shall hearken.
Thomas Aquinas · AD 1274 As to amendment in spiritual matters: the eyes of them that see, namely, the prophets, shall not be dim, as before, because of the sins of the king and the people, but shall receive clear visions from the Lord; and the ears, namely, of their subjects, shall hearken, fulfilling the precepts of the Lord given by the prophets.
4 And the heart of the foolish shall vnderstand knowledge, and the tongue of the stutters shalbe ready to speake distinctly.
Thomas Aquinas · AD 1274 The heart of fools, who formerly erred following idols; and the tongue of stammerers, the prophets, who formerly spoke obscurely and enigmatically: wisdom opened the mouth of the dumb, and made the tongues of infants eloquent (Wis 10:21).
5 A nigard shall no more be called liberall, nor the churle riche.
Thomas Aquinas · AD 1274 And also as to their consequent liberty, namely, from tyrants: the fool shall no more be called prince, namely, Sennacherib, to whom formerly they paid tribute, as is evident in 2 Kings 18:14. I will deliver them out of the hand of the king of the Assyrians (Ezek 24).
6 But the nigarde will speake of nigardnesse, and his heart will worke iniquitie, and do wickedly, and speake falsely against the Lord, to make emptie the hungrie soule, and to cause the drinke of the thirstie to faile.
Cyril of Alexandria · AD 444 And they [our opponents] even joined in censuring us, as if we thought the opposite to the things that we have already written. But I learn that they say this also, namely, that recently we have accepted a doctrinal statement, or a new creed, perhaps, I suppose, because we lightly esteem the ancient and august one.
Thomas Aquinas · AD 1274 Second, he describes the manner of liberation: for the fool. And first, he describes the affliction; second, the liberation: until the spirit be poured upon us (Isa 32:15). Concerning the first, he does two things: first, he describes the enemy who persecutes them; second, the persecution: rise up, you rich women (Isa 32:9). Concerning the first, he sets out three things.
7 For the weapons of the churle are wicked: hee deuiseth wicked counsels, to vndoe the poore with lying words: and to speake against the poore in iudgement.
Thomas Aquinas · AD 1274 Second, the malice of his princes: the vessels, that is, the messengers and princes, of the deceitful, namely, of Sennacherib: a prince that gladly hears lying words, has all his servants wicked (Prov 29:12); and the execution of their malice: for he, namely, Rabsaces, about whom, see below (36), will frame (concinnabit), that is, compose, devices—cinnus is a kind of drink comp…
8 But the liberall man will deuise of liberall things, and he will continue his liberalitie.
Thomas Aquinas · AD 1274 Third, the prudence of Ezechias in his reign: the prince, for Ezechias commanded that no one should respond to Sennacherib, above: I will restore your princes as they were before (Isa 1:26).
9 Rise vp, ye women that are at ease: heare my voyce, ye carelesse daughters: hearken to my wordes.
Jerome · AD 420 (Verse 9 and following) Women of wealth, rise up and listen to my voice: confident daughters, hear my words. After days and years, you will be troubled, O confident ones: for the harvest is complete, and there will be no more gathering. O women of wealth, be astounded, be troubled: strip yourselves and be ashamed. As Symmachus interpreted, expose yourselves: it continues.
Thomas Aquinas · AD 1274 Here he describes the persecution inflicted on them as to three things. First, as to the loss of fruits, stirring up attention: you women, who cry easily, rich, who have reason to cry from the ruin of their goods; or you women, that is, you feeble Jews: they that trust in their own strength, and glory in the multitude of their riches (Ps 48:7[49:6]).
10 Yee women, that are carelesse, shall be in feare aboue a yeere in dayes: for the vintage shall faile, and the gatherings shall come no more.
Thomas Aquinas · AD 1274 And he sets out the determination of the time: after several days and one year: for tribulation is very near: for there is none to help me (Ps 21:12[22:11]). And he sets out the loss of fruits: the vintage is at an end, destroyed, the gathering, of crops, shall come no more, into our houses from the fields: the joy of the vintage is taken away (Jer 48:33).
11 Yee women, that are at ease, be astonied: feare, O yee carelesse women: put off the clothes: make bare, and girde sackcloth vpon the loynes.
Thomas Aquinas · AD 1274 Second, as to the devastation of the fields, he prescribes mourning, be astonished: I have put off the robe of peace (Bar 4:20), above: and the Lord in that day shall call to weeping (Isa 22:12).
12 Men shall lament for the teates, euen for the pleasant fieldes, and for the fruitefull vine.
Thomas Aquinas · AD 1274 And he foretells harm: upon the land, above: briers and thorns shall come up (Isa 5:6) over it.
13 Vpon the lande of my people shall growe thornes and briers: yea, vpon all the houses of ioye in the citie of reioysing,
Gregory the Dialogist · AD 604 If those very persons, who amid the darkness of the present life shine bright by virtuous attainments—if they also cannot be void of contagion, with what guilt of wickedness are those bound, who still live after the flesh?
Thomas Aquinas · AD 1274 Third, as to the desolation of their cities and houses, he sets out the desolation itself: how much more, namely, to be wept for, the city that rejoiced, namely, Jerusalem, whose lower part was handed over to the Assyrians, above: a populous city, a joyous city (Isa 22:2).
14 Because the palace shalbe forsaken, and the noise of the citie shalbe left: the towre and fortresse shalbe dennes for euer, and the delite of wilde asses, and a pasture for flockes,
Thomas Aquinas · AD 1274 And the magnitude of the desolation as to the houses, for they were reduced to perpetual darkness, as happens to ruined buildings: and darkness: they shall grope in the dark, and not in the light (Job 12:25); and as to their fields: a joy of wild asses, which dwell in great wildernesses: a wild ass accustomed to the wilderness (Jer 2:24).
15 Vntill the Spirit be powred vpon vs from aboue, and the wildernes become a fruitfull fielde, and the plenteous fielde be counted as a forest.
Thomas Aquinas · AD 1274 Here he describes their liberation. And first, he sets out the consolation of the Jews; second, the destruction of their enemies: but hail (Isa 32:19); third, the prophet's congratulation: blessed are you that sow (Isa 32:20). Concerning the first, he sets out three things.
16 And iudgement shall dwel in the desert, and iustice shall remaine in the fruitfull fielde.
Thomas Aquinas · AD 1274 As the observation of justice: and judgment shall dwell, above: Zion shall be redeemed in judgment (Isa 1:27).
17 And the worke of iustice shall bee peace, euen the worke of iustice and quietnesse, and assurance for euer.
Gregory the Dialogist · AD 604 It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior.
Thomas Aquinas · AD 1274 Note on the words, the work of justice shall be peace, that the peace of the saints in heaven will be beautiful, first, because it will not be false (Wis 15); second, because it will not be interrupted, above: and there shall be no end of peace (Isa 9:7); third, because it will be full: he has placed peace in your borders (Ps 147:14).
18 And my people shall dwell in the tabernacle of peace, and in sure dwellings, and in safe resting places.
Thomas Aquinas · AD 1274 Third, he sets out the pleasant enjoyment of divine consolation: and my people shall sit in the beauty of peace: but he that shall hear me, shall rest without terror, and shall enjoy abundance (Prov 1:33).
19 When it haileth, it shall fall on the forest, and the citie shall be set in the lowe place.
Thomas Aquinas · AD 1274 Hail, namely, of tribulation, in the descent of the forest, that is, it shall descend from the Lord upon your enemies; the city, Ninive, above: the high city he shall lay low (Isa 26:5).
20 Blessed are ye that sowe vpon all waters, and driue thither the feete of the oxe and the asse.
Clement of Alexandria · AD 215 The prophet says, "Blessed is he that sows into all waters, whose ox and donkey tread," [that is] the people, from the law and from the Gentiles, gathered into one faith.
Jerome · AD 420 Let them take as much pleasure as they please in their Gallican geldings; we will be satisfied with the simple "donkey" of Zechariah, loosed from its halter and made ready for the Savior's service, which received the Lord on its back and so fulfilled Isaiah's prediction: "Blessed is he that sows beside all waters, where the ox and the donkey tread under foot."
Thomas Aquinas · AD 1274 Note also on the words, blessed are you that sow upon waters, that the teaching of the Lord is water: first, because it abounds: I, wisdom, have poured out rivers (Sir 24:40); second, because it cools: as cold water to a thirsty soul (Prov 25:25); third, because it makes fruitful, below: as the rain comes down from heaven, and returns no more thither, but soaks the earth, and m…