Chapter 33
33:1 Woe to you that spoils, shall not you yourself also be spoiled? And you that despises, shall not yourself also be despised? When you shall have made an end of spoiling, you shall be spoiled: when being wearied you shall cease to despise, you shall be despised.
33:2 O Lord, have mercy on us: for we have waited for you: be you our arm in the morning, and our salvation in the time of trouble.
33:3 At the voice of the angel the people fled, and at the lifting up yourself the nations are scattered.
33:4 And your spoils shall be gathered together as the locusts are gathered, as when the ditches are full of them.
33:5 The Lord is magnified, for he has dwelt on high: he has filled Zion with judgment and justice.
33:6 And there shall be faith in your times: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure.
33:7 Behold they that see shall cry without, the angels of peace shall weep bitterly.
33:8 The ways are made desolate, no one passes by the road, the covenant is made void, he has rejected the cities, he has not regarded the men.
33:9 The land has mourned, and languished: Libanus is confounded, and become foul, and Saron is become as a desert: and Basan and Carmel are shaken.
33:10 Now will I rise up, says the Lord: now will I be exalted, now will I lift up myself.
33:11 You shall conceive heat, you shall bring forth stubble: your breath as fire shall devour you.
33:12 And the people shall be as ashes after a fire, as a bundle of thorns they shall be burnt with fire.
33:13 Hear, you that are far off, what I have done, and you that are near know my strength.
33:14 The sinners in Zion are broken, trembling has seized upon the hypocrites. Which of you can dwell with devouring fire? Which of you shall dwell with everlasting burnings?
33:15 He that walks in justices, and speaks truth, that casts away avarice by oppression, and shakes his hands from all bribes, that stops his ears lest he hear blood, and shuts his eyes that he may see no evil.
33:16 He shall dwell on high, the fortifications of rocks shall be his highness: bread is given him, his waters are sure.
33:17 His eyes shall see the king in his beauty, they shall see the land far off.
33:18 Your heart shall meditate fear: where is the learned? Where is he that pondered the words of the law? Where is the teacher of little ones?
33:19 The shameless people you shall not see, the people of profound speech: so that you canst not understand the eloquence of his tongue, in whom there is no wisdom.
33:20 Look upon Zion the city of our solemnity: your eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed: neither shall the nails thereof be taken away for ever, neither shall any of the cords thereof be broken.
33:21 Because only there our Lord is magnificent: a place of rivers, very broad and spacious streams: no ship with oars has passed by it, neither shall the great galley pass through it.
33:22 For the Lord is our judge, the Lord is our lawgiver, the Lord is our king: he will save us.
33:23 Your tacklings are loosed, but they shall be of no strength: your mast shall be in such condition, that you shall not be able to spread the flag. Then shall the spoils of much prey be divided: the lame shall take the spoil.
33:24 Neither shall he that is near, say: I am feeble. The people that dwell therein, shall have their iniquity taken away from them.
715 . Woe to you that spoils . In this part, he begins to foretell the destruction of their enemies;
and first, the destruction;
second, the effect of the destruction: the land that was desolate and impassable shall be glad (ch. 35).
The first of these is divided into two parts:
in the first, he foretells the destruction of their principle enemy, namely, the Assyrians;
in the second, that of the other enemies who were helping them: come near (ch. 34).
Concerning the first, he does two things:
first, he foretells the destruction of the Assyrians;
in the second part, that of the ungrateful Jews: your tacklings are loosed (Isa 33:23).
Concerning the first, he does two things:
first, he foretells the destruction of the Assyrians;
second, he invites all to the consideration of such a fact: hear (Isa 33:13).
Concerning the first, he does two things:
first, he foretells the punishment which Assyria received from God;
second, that which they themselves inflicted: behold they that see (Isa 33:7).
716 . Concerning the first, he does three things.
First, he threatens the destruction of the Assyrians, setting out a question: shall not you yourself also be spoiled , and the answer: when you shall have made an end, you shall be spoiled: being wearied ; as if to say: affected by tedium from so many victories: with what measure you mete, it shall be measured to you again (Matt 7:2); he that shall kill by the sword (Rev 13:10), shall be killed by the sword.
717 . Second, in the person of the people, he asks for confirmation of the threat from God: O Lord, have mercy on us : glorify your hand and extend your arm (Sir 36:7); give us, O Lord, help from trouble (Ps 59:13[60:11]).
718 . Third, he sets out the fulfillment of this petition,
first, setting out the destruction of the Assyrians as to the dispersion of their army: at the voice of the angel , killing many, the people , the Assyrians who were left remaining, above: and his princes fleeing shall be afraid (Isa 31:9). As to the plundering of their spoils: and , you, O Assyrians, your spoils shall be gathered together , by the Jews, above: they shall rejoice before you, as they that rejoice in taking a prey, when they divide the spoils (Isa 9:3).
Second, the fruit of the destruction, namely, the glory of God: the Lord is magnified : your mercy is magnified even to the heavens: and your truth unto the clouds (Ps 56:11[57:10]); and the grace of men in rectitude of action, he , namely, the Lord, has filled Zion with judgment , which is the execution of justice. Faith , which is the foundation of justice, above: Zion shall be redeemed in judgment (Isa 1:27); I will espouse you to me in justice, and in faith (Hos 2:19–20). As to the perfection of intellect: riches of salvation, wisdom , in divine things, and knowledge , in human things: wisdom is more precious than all riches (Prov 3:15). As to the ordering of the affections: the fear of the Lord : the fear of the Lord blots out sin (Sir 1:27).
719 . Note on the words, riches of salvation , that we have riches,
first, in God: in him are hid all the treasures of wisdom and knowledge of God (Col 2:3);
second, in himself: wisdom is more precious than all riches (Prov 3:15);
third, in the fellowship of the saints, above: a man shall be more precious than gold, yea a man than the finest of gold (Isa 13:12).
720 . Behold they that see shall cry . Here he sets out the punishment which Assyria inflicted on others.
And first, he describes the punishment inflicted by them as to the disturbance of men: they that see the magnitude of the army shall cry without , they who live in the suburbs, angels of peace , envoys of Ezechias to Rabsaces, below (Isa 36:3). Behold the voice of the daughter of my people from a far country (Jer 8:19). As to the loneliness of the ways: the ways are made desolate : the ways of Zion mourn, because there are none that come to the solemn feast (Lam 1:4); as to the breaking of covenants: the covenant is made void , namely, the covenant by which Sennacherib had insured Ezechias, and therefore, he has rejected , as if despising their friendship, he has not regarded , because of the pride of his heart: he swallows the ground, neither doth he regard when the noise of the trumpet sounds (Job 39:24). As to the destruction of regions: the land has mourned, and languished , and he names especially fertile regions; above (Isa 24:4, 7) has the same thing.
721 . Second, he sets out divine resistance to his efforts: now will I rise up . And concerning this, he sets out three things.
On the part of God, the intention of resisting: now , namely, after he has done such evils, will I rise up , against him: by reason of the misery of the needy, and the groans of the poor, now will I arise, says the Lord (Ps 11:6[12:5]).
Second, he sets out the frustrated counsel of the Assyrians: you shall conceive heat , that is, you shall think that others burn; you shall bring forth stubble , that is, it shall follow that you yourself shall be burned; your breath , that is, your indignation, shall devour , namely, the flesh under your hide: he has opened a pit and dug it: and he is fallen into the hole he made (Ps 7:16[15]).
Third, he sets out the manner of the resistance or of the punishment: and the people shall be as ashes after a fire , because their bodies were literally reduced to ashes; thorns , that is, the Assyrians, because they were tearing others: you shall tread down the wicked when they shall be ashes under the sole of your feet (Mal 4:3).
722 . Hear . Here he invites to the consideration of such a fact;
and first, to the consideration of the magnitude of the liberating divine power;
second, to the consideration of the fitness of the liberated, who, namely, were fit to be thus liberated by the Lord, where it says, which of you (Isa 33:14);
third, to the consideration of the worthiness of the liberated city: look upon Zion the city of our solemnity (Isa 33:20).
Concerning the first, he does two things.
First, he invites to the consideration of the Lord’s power: hear . . . know my strength , below: give ear, you islands, and hearken, you people from afar (Isa 49:1).
Second, he shows the sign of his power, the sinners , namely, the Assyrians, are broken : I will break this people, and this city, as the potter’s vessel is broken (Jer 19:11).
723 . Which of you can . Here he invites to consider the fitness of him that lives with God, that he may be always inviolate, protected by him.
And first, he examines the fit,
second, he excludes the unworthy: where is the learned (Isa 33:18).
Concerning the first, he does three things.
First, he sets out the question: which of you can dwell with devouring fire , namely, with God, that he not be devoured by him, like the Assyrians: the Lord your God is a consuming fire (Deut 4:24).
724 . Second, he shows fitness, removing three things to which the Jews were prone, namely, avarice as to things taken away unjustly: that casts away avarice by oppression , and as to things received illiberally, and shakes his hands from all bribes ; second, as to cruelty in homicide: that stops his ears lest he hear blood ; third, as to lust: and shuts his eyes that he may see no evil .
He shall dwell on high , namely, with God: who shall dwell in your tabernacle? (Ps 14[15]:1).
725 . Third, he shows the usefulness of this dwelling as to four things.
And first, as to secure height, which nevertheless is contrary to the normal experience of height: the fortifications of rocks shall be his highness : she abides among the rocks (Job 39:28).
Second, as to full satiety: bread : Aser, his bread shall be fat (Gen 49:20).
Third, as to the vision of God: his eyes shall see the king , that is, God: go forth, you daughters of Zion, and see the king Solomon (Song 3:11).
Fourth, as to holy affection, namely, contempt for earthly things: they shall see the land far off , as if far off beneath them, namely, in dignity; and as to divine subjection: your heart shall meditate filial fear : the fear of the Lord shall delight the heart (Sir 1:12). And these things can be explained either as to those who live with God in the present Church or also in the Church triumphant. Or otherwise: the land , namely, of the living: I believe to see the good things of the Lord in the land of the living (Ps 26[27]:13); far off , as if far above the dignity of nature or the fitness of many, now in hope, in the future in reality; and thus, this belongs with the third.
726 . Note on the words, your breath as fire (Isa 33:11), that God is said to be fire:
first, purging: he shall baptize you in the Holy Spirit and fire (Matt 3:11);
second, inflaming: I am come to cast fire on the earth (Luke 12:49);
third, condemning: a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).
727 . Note also on the words, he shall dwell on high (Isa 33:16), that the saints live with God:
first, through purity of action: my eyes were upon the faithful of the earth, to sit with me (Ps 100[101]:6);
second, through the indwelling of love: if any one love me, he will keep my word (John 14:23);
third, through the eminence of contemplation: our conversation is in heaven (Phil 3:20);
fourth, through the glory of enjoyment: blessed are they that dwell in your house, O Lord (Ps 83:5[84:4]).
728 . Where is the learned? Here he excludes the unworthy as to those who seem especially worthy.
And first, the eminent in wisdom: where is the learned , educated in philosophy; where is he that pondered the words of the law , educated in divine knowledge; the teacher , instructing others in the elements of either: where is the wise? Where is the scribe? Where is the learned? (1 Cor 1:20).
Second, those who are eminent in eloquence, but not in wisdom: the people of profound speech : behold I will bring upon you a nation whose language you shall not know (Jer 5:15).
729 . Look upon Zion . Here he leads to consideration of the worthiness of the liberated city.
And first, as to its abundance of goods, setting out four things which are in the heavenly or the militant Church, namely,
joy of heart: the city of our solemnity , above: as in the voice of the sanctified solemnity, and joy of heart (Isa 30:29).
Wealth of goods: your eyes shall see Jerusalem, a rich habitation , above: and my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest (Isa 32:18).
The grace of immovability: a tabernacle that cannot be removed ; nails : this is said according to the likeness of a tabernacle fastened with nails and cords, which are loosed when it must be moved: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14). And he assigns the reason for this: because only the Lord , who has the power to move it, and others cannot: great is the Lord, and exceedingly to be praised (Ps 47:2[48:1]).
Abundance of waters: a place of rivers , that is, of divine admonitions; streams , diverse modes of participation: the stream of the river makes the city of God joyful (Ps 45:5).
Nonetheless, the Jews fabulously refer all this to the golden age of Jerusalem.
730 . Second, as to its freedom from evils: no ship with oars , belonging to any of their enemies, who were accustomed to harass the promised land by way of the sea, has passed by it , using the past tense for the future; the great galley (trieris) , a ship having three rows of oars. And he assigns the cause: for the Lord is our judge , judging us by our adversaries: behold your king comes to you, meek (Zech 9:9).
731 . Your tacklings are loosed . Here he foretells the destruction of the ungrateful Jews, carried out afterwards by the Romans, and he sets out three things.
First, their powerlessness to resist: your tacklings are loosed , that is, prepared, that you may defend yourself against the Romans. This is said according to a likeness of a ship which is prepared for the same. Your mast (malus) , the mast ( arbor ) of the ship, that is, the temple, in which the precious vessels and veils are known to have been: the Lord has delivered me into a hand, out of which I am not able to flee (Lam 1:14).
732 . Second, the plundering of spoils by enemies: then shall the spoils of much prey be divided , by the Romans; the lame shall take the spoil , as if to say: none will be so powerless among them that they will not be able to plunder your spoils: let the weak say: I am strong (Joel 3:10).
733 . Third, the remission of the sins of their enemies: the people , namely, the Romans, will be justified in comparison with the wickedness of the Jews: you have justified your sisters by all your abominations which you have done (Ezek 16:51). Or this is said against the Idumeans, who were not able to prevail against the Jews, but rather were plundered by them in the time of the Maccabees; and the sin of the Jewish people was remitted, below: her evil is come to an end (Isa 40:2).