The Mountain of the House of the LORD 1 The word that Isaiah son of Amoz saw concerning Judah and Jerusalem.
John Chrysostom · AD 407 Judea and Jerusalem: Isaiah mentions Judea and Jerusalem, and in this is nothing unusual. His discourse was a prophecy, momentarily obscured by the names that are indicated. For it is the same for Jacob, predicting this, in the same way Isaiah will now state it (cf. Gen 49:10-11).
Jerome · AD 420 (Chapter 2, Verse 1) The word that Isaiah, the son of Amos, saw concerning Judah and Jerusalem. And in the previous Vision, which we have already explained, where the Septuagint translates it, it is written in Hebrew as 'Al Juda Ujerusalem' (); and in this second one, it is likewise contained in Hebrew.
Thomas Aquinas · AD 1274 Here he begins to rebuke their fault on the part of turning toward. And this is divided into three parts: in the first part, he denounces them for the fault which they were committing in the worship of idols; in the second, for the fault which they were committing in the oppression of men: "for behold" (ch.
2 And it will be, in the latter part of the days, that the mountain of the house of the LORD will be established at the head of the mountains and lifted above the hills; and all the nations will stream to it.
Eusebius of Caesarea · AD 339 One can take the time to learn in what manner the prophecies of the call of the Gentiles should be understood and that they were fulfilled only after the coming of our Savior.
Theodoret of Cyrus · AD 458 [Isaiah] announces the wonderful and widespread demonstration of piety everywhere: idolatry will be destroyed, while the house of God will receive its due sign of universal respect.… After our Savior's appearing, idolatry will be shown and the beauty of truth will be unveiled. In this we will see the fulfillment of this announcement.
Thomas Aquinas · AD 1274 Here he carries out the intention. And this is divided into three parts: in the first part, he promises the remedy of salvation, lest the weight of the following fault leads to despair; in the second, he shows the guilt of the fault, where it says: "for you have cast off your people" (Isa 2:6); in the third, he threatens the lash of punishment, where it says: "therefore forgive…
3 And many peoples will go and say, “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, and let him teach us of his ways, and let us walk in his paths” — for out of Zion goes instruction, and the word of the LORD from Jerusalem.
Justin Martyr · AD 165 And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.
Jerome · AD 420 (Verse 3.) And they shall say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will teach us his ways, and we will walk in his paths. The nations and peoples, not content with their own salvation, will encourage one another and say: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob.
Thomas Aquinas · AD 1274 The order of conversion was that the gentiles were converted through the calling of those who were from the Jews. And therefore he sets out three things: first, those who call, second, the calling, where it says, "come," third, the reason for this order, where it says, "for the law shall come forth from Zion." Therefore he says, "many," not all, "people," that is, who are from…
4 And he will judge between the nations and set right many peoples; and they will beat their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, and they will not learn war any more.
Tertullian · AD 220 Long ago did Isaiah declare that "out of Zion should go forth the law, and the word of the Lord from Jerusalem," some other law, that is, and another word.
Jerome · AD 420 (Verse 4.) And they shall beat their swords into plowshares, and their spears into pruning hooks. All the eagerness for war will be turned to peace, and instead of discord there will be harmony throughout the world.
Thomas Aquinas · AD 1274 Here he promises peace to the converted. And concerning this, he does three things: first, he sets out that which brings about peace; second, the sign of peace: "and they shall turn their swords into ploughshares"; third, the fruit of peace: "nation shall not lift up sword." That which brings about peace is the judgment of a king, and therefore, first, he says, "he shall judge…
The Day of Reckoning 5 House of Jacob, come and let us walk in the light of the LORD.
Justin Martyr · AD 165 But as there the prophet says, 'And now, O house of Jacob, come and let us walk in the light of the Lord; for He has sent away His people, the house of Jacob, because their land was full, as at the first, of soothsayers and divinations;' even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one beg…
Augustine of Hippo · AD 430 Dearly beloved, whether the Jews receive these divine testimonies with joy or with indignation, nevertheless, when we can, let us proclaim them with great love for the Jews. Let us not proudly glory against the broken branches; let us rather reflect by whose grace it is, and by much mercy, and on what root, we have been grafted into.
Thomas Aquinas · AD 1274 Here he places the calling of the Jews after the conversion of the gentiles has occurred: speaking either in the person of the prophet or in the person of the gentiles, that they may be in the tail who were in the head: "blindness in part has happened in Israel, until the fullness of the Gentiles should come in" (Rom 11:25).
6 For you have abandoned your people, the house of Jacob, because they are full of what comes from the east, and of soothsayers like the Philistines, and they clasp hands with the children of foreigners.
Thomas Aquinas · AD 1274 Here he shows their guilt. And first, in general, second, in particular, at: "and have had soothsayers." Concerning the first, he does two things. First, he shows their separation from God, when he says, "for you have cast off," and, as the Gloss continues, rightly are they to be called, because you have cast off.
7 And his land is filled with silver and gold, and there is no end to his treasures; and his land is filled with horses, and there is no end to his chariots.
John Chrysostom · AD 407 Someone might ask, what is wrong with having silver or horses, particularly when what the people believed was not rigorous? How should we respond? The prophet was not criticizing the use of these possessions but the misuse of them. When he said, "Woe to the mighty," he was not condemning them for having possessions but for hoarding so much more than they needed.
Cassiodorus · AD 585 Vanity is the general term for vices, but vain in the particular sense means that which is found alien to God. Just as trusting in the Godhead is fruitful constancy, so deviating from him is the vanity that perishes.… So those who burned with the most base love of idols are convicted, and the phrase is to be pronounced as a rebuke, as if the words were, "Why do you love the van…
Thomas Aquinas · AD 1274 Here he sets out the occasion of idolatry, which is avarice or its likeness: "or covetousness, which is a serving of idols" (Eph 5:3–5).
8 And his land is filled with idols; to the work of his hands they bow down, to what his fingers have made.
Origen of Alexandria · AD 253 Not only do human beings "make gods for themselves" from statues, but you will also find them "making gods for themselves" from their imaginations. For such people can imagine another god and creator of the world in a system different from the divine plan of the world recorded by the Spirit, other than the true world.
Jerome · AD 420 (Verse 8) And the land was filled with silver and gold, and there was no end to its treasure. Among the other vices of the earth, the house of Jacob is also counted for its abundance of gold and silver. Among all the omens and divinations, the horses and chariots that God prohibited the kings of Israel from multiplying are condemned.
Thomas Aquinas · AD 1274 Here he denounces in them the worship of idolatry; and he adds to the weight of this from three things. First, from its multitude, where he says, "also is full": "Ephraim has made many altars to sin" (Hos 7:11); "under every green tree, and on every high hill you didst prostitute yourself" (Jer 2:20).
9 And humankind is bowed down and a man is brought low — do not lift them up.
Jerome · AD 420 (Verse 9) And his land was filled with idols: they worshipped the work of their own hands, what their fingers have made. And man bowed down, and the man was humbled. Where once stood the Temple and the religion of God, there stood the statue of Hadrian and the idol of Jupiter.
Thomas Aquinas · AD 1274 Third, from the dignity of man: and therefore he says: "man," who was made to the image of God, "has bowed himself down," in putting himself under idols; "man," who seems powerful as to acquired things, "has been debased": "man when he was in honor did not understand; he is compared to senseless beasts, and is become like to them" (Ps 49:12).
10 Go into the rock, and hide yourself in the dust, before the terror of the LORD and the splendor of his majesty.
Jerome · AD 420 (Verse 10) Enter into the rock: Hide in the pit, covered by the ground, from the face of the fear of the Lord and from the glory of His majesty. Indeed, I have exhorted the people, saying: House of Jacob, come and let us walk in the light of the Lord.
Thomas Aquinas · AD 1274 Second, he places, ironically, the counsel to escape, saying, "enter you"; as if to say, since he himself does not send you away, it remains that you should hide yourself from his face.
11 The haughty eyes of humankind will be brought low, and the loftiness of men bowed down; and the LORD alone will be exalted in that day.
Jerome · AD 420 (Verse 11) The lofty eyes of man will be humbled, and the pride of men will be brought low; the Lord alone will be exalted in that day.
Thomas Aquinas · AD 1274 Here he takes away from them confidence in their own power, and concerning this, he does two things: first, he excludes the power of resistance; second, he rejects the precaution of hiding, where it says, "and they shall go into the holes of rocks" (Isa 2:19). He sets out two things to exclude the power of resistance.
12 For the LORD of hosts has a day against all that is proud and high, and against all that is lifted up and it shall be brought low —
Jerome · AD 420 (Verse 12) For the day of the Lord of hosts shall come upon all that is proud and lofty, and upon all that is arrogant; and they shall be brought low. These things are connected to the preceding ones.
Thomas Aquinas · AD 1274 Here is set out the manner of fulfillment of the things that have been predicted. And first, as to the lowering of men; second, as to the subtraction of things, where it says, "and upon all" (Isa 2:13).
13 and against all the cedars of Lebanon, the high and the lifted up, and against all the oaks of Bashan;
Jerome · AD 420 (Verse 13) And above all the tall and erect cedars of Lebanon, and above all the oaks of Bashan. And in the twenty-eighth psalm it is sung: The voice of the Lord breaking the cedars; the Lord will break the cedars of Lebanon and crush them like the calf of Lebanon (Psalm 28:5).
Thomas Aquinas · AD 1274 Here he places the subtraction of things which make for defense. And first, as to things that pertain to preparing machines of war: either because of their height, and thus he says, "upon all the cedars"; or because of their strength, and thus he says, "upon all the oaks": "open your gates, O Libanus, and let fire devour your cedars" (Zech 11:1); and below this: "howl, you oaks…
14 and against all the high mountains, and against all the lifted-up hills;
Jerome · AD 420 (Verse 14.) And above all high mountains, and above all elevated hills. Just as for the variety of virtues, mountains and hills are called good things: so among the impious for the diversity of vices, and especially pride, some are mountains, some are hills, over which the day of the Lord will come, of which it is written in Ezekiel: Thus says the Lord God to the mountains and…
Thomas Aquinas · AD 1274 As to things which pertain to the fortification of places from nature: "and upon all the high mountains": "thus says the Lord God to the mountains, and to the hills, and to the rocks, and the valleys" (Ezek 6:3).
15 and against every lofty tower, and against every fortified wall;
Jerome · AD 420 (Verse 15) And over every high tower, and over every fortified wall. Those who refer these times to Vespasian and Adrian, say that the things written have been fulfilled in bodily form, that neither a high tower, nor a strongest wall, nor any multitude of ships and the industry of commerce, were able to prevail against the power of the Roman army; but such fear had come upon th…
Thomas Aquinas · AD 1274 As to things which pertain to the fortification of places from art: "and upon every high tower": "a day of the trumpet and alarm against the fenced cities, and against the high bulwarks. And I will distress men" (Zeph 1:16–17).
16 and against all the ships of Tarshish, and against all the desirable craft.
Jerome · AD 420 (Verse 16.) And over all the ships of Tarshish, and over everything that is beautiful to see. Regarding Tarshish, which all similarly transferred, only seventy interpreted the sea. The Hebrews believe that the sea of Tarshish is properly called () in their language, but when it is said Iam (), it is not called in the Hebrew language, but in the Syriac language.
Thomas Aquinas · AD 1274 As to things which pertain to abundance of provisions, and thus he says: "and upon all the ships," in which provisions are borne, "of Tharsis," that is, of the sea, below: "howl, you ships of the sea, for the house is destroyed, from whence they were wont to come" (Isa 23:1).
17 And the haughtiness of humankind will be bowed down, and the loftiness of men brought low; and the LORD alone will be exalted in that day.
Thomas Aquinas · AD 1274 Here it is as if he concludes the proposition; and it is entirely the same as what was said before, except that something is added about the destruction of idols, so that he alone may be shown to be the highest.
18 And the idols — every one of them will pass away.
Jerome · AD 420 (Verse 18) And the pride of men shall be humbled, and the lofty heights of men shall be brought low, and the Lord alone shall be exalted in that day, and all idols shall be utterly crushed. Human discourse seems to have reason as long as it is not compared to divine knowledge.
Thomas Aquinas · AD 1274 "And idols shall be utterly destroyed": "your idols shall be broken in pieces and shall be no more, and your temples shall be destroyed" (Ezek 6:6).
19 And they will go into the caves of the rocks and into the holes of the dust, before the terror of the LORD and the splendor of his majesty, when he rises to terrify the earth.
Tertullian · AD 220 The Creator ought to be known even by the light of nature, for he may be understood from his works and may thereby become the object of a more widely spread knowledge. To him, therefore, does it appertain to punish such as do not know God, for none ought to be ignorant of him.
Jerome · AD 420 (Verse 19) On that day, a man will cast away his silver idols and his gold images that he made for himself to worship moles and bats. He will enter the clefts of the rocks and the crevices of the cliffs, from the terror of the Lord and the splendor of His majesty, when He arises to shake the earth.
Thomas Aquinas · AD 1274 Here he places the precaution of hiding; and it is the same as before, except that here it is foretold as in the future, because he had also explained by foretelling and not by calling down that their power was to be thrown down; "they shall go into the lower parts of the earth: they shall be delivered into the hands of the sword, they shall be the portions of foxes" (Ps 63:9–1…
20 In that day humankind will throw away its idols of silver and its idols of gold, which they made for themselves to bow down to, to the moles and to the bats,
Jerome · AD 420 (Verse 20.) Therefore cease from man, whose breath is in his nostrils; for he is considered high. This was omitted by the LXX, and in the Greek copies it was added under asterisks by Origen from the edition of Aquila, which reads in Hebrew: Hedalu LachemMen Aadam Aser Nasama Baaphpho Chi Bama Nesab Hu.
Thomas Aquinas · AD 1274 Here he removes the third, namely confidence in idols. And first, he takes away their help; "to adore": "And I went in and saw, and behold every form of creeping things, and of living creatures, the abominations, and all the idols of the house of Israel, were painted" (Ezek 8:10).
21 to go into the clefts of the rocks and into the crevices of the crags, before the terror of the LORD and the splendor of his majesty, when he rises to terrify the earth.
Thomas Aquinas · AD 1274 Second, he returns to the protection of hiding, where it says, "and he shall go into the clefts of rocks": "every bondman and every freeman hid themselves in the dens and in the rocks of mountains" (Rev 6:15).
22 Stop trusting in humankind, whose breath is in his nostrils — for at what is he to be reckoned?
Thomas Aquinas · AD 1274 Here he places sound counsel for escape; therefore since all these things do not avail you, "cease therefore from the man," that is, cease from what is offensive to him, namely Christ, "whose breath is in his nostrils," that is, who breathes with his nostrils and lives like other men as to his humanity; "for he is reputed high," as to his divinity, by the saints and angels: "th…