Chapter 8
Lecture 1
8:1 And the Lord said to me: take you a great book, and write in it with a man’s pen. Take away the spoils with speed, quickly take the prey.
8:2 And I took unto me faithful witnesses, Urias the priest, and Zachariah the son of Barachias.
8:3 And I went to the prophetess, and she conceived, and bore a son. And the Lord said to me: call his name, hasten to take away the spoils: make haste to take away the prey.
263 . And the Lord said to me: take you a great book . Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment. This was carried out by the Assyrians: first, in the reign of Phacee, by Theglathphalasar, who captured the two and a half tribes which were across the Jordan, and many people from the tribes of Zebulon and Naphtali (2 Kgs 15); afterwards, by Salmanasar, who reduced the remaining tribes to captivity (2 Kgs 18:9–12). However, the two tribes also shared in this tribulation, for they were afflicted by Theglathphalasar, as is said in 2 Chronicles 28:20, and by Sennacherib, as is said below in chapter 36. Nevertheless, they were not entirely subjugated. And this is divided into two parts:
in the first, he foretells the tribulation;
in the second, its mode and order: at the first time the land of Zabulon, and the land of Nephtali was lightly touched (ch. 9).
264 . This chapter, moreover, is divided into three parts:
in the first, he threatens the ten tribes with destruction by the Assyrians;
in the second, he foretells the affliction of the two tribes in this, where it says, and shall pass through Judah, overflowing (Isa 8:8);
in the third, he strengthens them with their future liberation, where it says, gather yourselves (Isa 8:9).
Concerning the first, he does two things:
in the first, the sign of destruction is set out;
in the second, the deed itself is described, where it says, and the Lord spoke to me again (Isa 8:5).
Concerning the first, he sets out two things:
first, he sets out the prefiguration of the punishment;
in the second, the expression of the sign, where it says, for before the child know (Isa 8:4).
The Jews, however, interpret this sign literally as the son of Isaiah, through whose name the Lord wished to signify the destruction of the ten tribes. And according to this, he confirmed the sign in three ways:
first, by writing;
second, by testimony, where it says, and I took (Isa 8:2);
third, by the deed itself, where it says, and I went (Isa 8:3).
265 . Concerning the first, he sets out three things,
namely, that in which it is to be written: a great book , for, literally, the book is large to signify the magnitude of the tribulation: take you a roll of a book, and you shall write in it all that I have spoken to you against Israel and Judah (Jer 36:2).
Second, that with which it is to be written: with a man’s pen , that is, plainly, that it may be understood, and that what is written will remain: write the vision, and make it plain upon tables: that he that reads it may run over it (Hab 2:2).
Third, that which is to be written, namely, the name of him who will lay waste, signifying in brief the future destruction: take away the spoils with speed, quickly take the prey , that is, ravage. These may be words of the Lord spoken to the prophet, and thus they are taken materially; or they are spoken to the enemies, and thus, significatively, below: and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey (Isa 10:6).
266 . And I took unto me . Here the sign is confirmed by testimony; faithful witnesses : in the mouth of two or three witnesses let every word stand (Deut 19:15).
267 . And I went to the prophetess . Here it is confirmed by the deed, for sometimes the prophets announced a future thing also by the deed itself, as below: go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot (Isa 20:2). Hence this is understood literally that he went to his wife. Hence two things are set out:
first, the begetting of the child: and I went ;
second, the naming of the begotten, call his name, hasten , as if to say: make haste to do it; take away the spoils , as above (Isa 8:1).
Or according to another version of Jerome: hasten, the spoils take away ; and this is better, since, according to this, there is nothing more in the name than in what was written in the book.
268 . Against this, some object in many ways that it should not be understood literally,
first, because, since the words commanded to be written are few, it is not necessary for the book to be large;
second, because it is not probable that the prophet, a decent man, would have brought in witnesses when he went to his wife;
third, because Urias made an altar of idols like the altar of Damascus in the temple of the Lord (2 Kgs 16:15–16), and thus he was not a faithful witness;
fourth, because Zachariah was not alive then, for Zachariah the son of Joiada had been killed long before by Joas, king of Judah (2 Chr 24:22); another man is called Zachariah, who was one of the twelve prophets, and he lived long after, during the return of the people from captivity, as is clear from Zechariah 1:1 and through the whole book: therefore, the prophet could not have taken Zachariah as a witness; and moreover there remains a similar objection as exists with the first sign, that the child himself was born before the death of Phacee: therefore, as was proved above, he was at least nineteen years old at the capture of Samaria, and therefore what is said in 8:4 is false: before the child know to call his father and his mother .
269 . And thus they hold that this is understood only of Christ, just as the first sign; that, by the great book , Sacred Scripture is signified, about which it says in Baruch 4:1: this is the book of the commandments of God, and the law, that is for ever ; by the man’s pen , the manner of prophecy, that it is not altogether clear to everyone, but only to the rational, who can conceive things signified from figures: I have multiplied visions, and I have used similitudes by the ministry of the prophets (Hos 12:10).
Take away the spoils with speed , the name of Christ, that is, a circumlocution for his name, because Jesus is savior, in that he took away spoils, that is, sinners, from the power of the devil, and plundered hell, about which it says below: therefore will I distribute to him very many, and he shall divide the spoils of the strong (Isa 53:12).
By Urias , which means “light of the Lord,” the law is signified: because the commandment is a lamp, and the law a light (Prov 6:23). By Zachariah , which means “memory of the Lord,” the son of Barachias , which means “blessing of the Lord,” prophecy is signified, for the prophets received divine knowledge through the blessing of a divine gift. And these, namely, the law and the prophets, are the witnesses of the Incarnation of Christ: all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44). The prophetess, moreover, is the blessed Virgin, who prophesied saying: my soul doth magnify the Lord (Luke 1:46), to whom the prophet went through prophetic understanding and through faith; or the prophetess is said to be the Holy Spirit, who is the principle of all prophecy: for prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21). For in Hebrew, the word for “spirit,” namely, ruah , is feminine in gender, and according to this, she conceived , that is, the Spirit made Mary to conceive: for that which is conceived in her, is of the Holy Spirit (Matt 1:20). Call his name , O Isaiah, that is, foretell his name, as above.
270 . This interpretation, however, is not of such authority as that above on 7:14, concerning the other sign, because it is more forced and does not have authority from the Scriptures, as the other does from Matthew 1:22–23. Hence some say that it is not unreasonable if this be understood literally, in such a way, however, that this child may be a figure of Christ, as is also said above in a certain gloss on 7:14: behold a virgin .
Hence, according to this, a reply can be made to the objections that were made at first.
And to the first is to be said that the book was great, not because the writing required it, but to signify the magnitude of the tribulation.
To the second is to be said that it can be understood that the witnesses were brought in for the writing, as may be done in claims of privilege, and not for his going to his wife; and even if they were brought in for this, it would not be more against decency, as it seems, than bringing in witnesses for fornication as in Hosea 1:2–3, even though many interpret that passage literally.
To the third is to be said that Urias is called faithful because of the authority of the priesthood and not because of the goodness of his life; or that he was held to be worthy of faith by the king.
To the fourth is to be said that this Zachariah was neither of the ones named; for it is the custom among the Hebrews, as among many peoples, that names are given to sons from their kindred, as is said in Luke 1:61 of John: there is none of your kindred that is called by this name , and thus, this Zachariah could have been from the progeny of the one who had been killed earlier; or it is also the custom among the Hebrews, as Jerome says, that they often use a proper noun for a common noun, as they often use Bosra, which is the name of a fortified city, for any fortified city: and thus, because that Zachariah was a faithful prophet, and of great reputation among the people, this man is also called Zachariah, who perhaps was similarly worthy of faith to the people of that place.
To the fifth is to be said that this is not a similar objection, for it is necessary that what is said above only be understood of the destruction, because it says in 7:16: the land shall be forsaken ; but 8:4 can be understood of the persecution carried out by Theglathphalasar, who destroyed Damascus (2 Kgs 16:9), and despoiled the kingdom of Samaria (2 Kgs 15:19–20); hence he says expressly: the strength of Damascus, and the spoils of Samaria shall be taken away , and this event was near enough.
271 . It is to be noted on the words, a great book (Isa 8:1), that the Sacred Page is a book that is said to be,
first, great , as to the greatness of its content: hear me, for I will speak of great things: and my lips shall be opened to preach right things (Prov 8:6).
Second, it is sealed , as to vision, below: and the vision of all shall be unto you as the words of a book that is sealed (Isa 29:11).
Third, it is rolled up because of its multiple senses: and I looked, and behold, a hand was sent to me, wherein was a book rolled up (Ezek 2:9).
Fourth, it is bitter because of the labor of study: and I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter (Rev 10:10); they that in the morning early watch for me, shall find me (Prov 8:17).
Fifth, it is sweet , as to its effect: eat this book: and I did eat it: and it was sweet as honey in my mouth (Ezek 3:1–3).
Sixth, it is flying , as to its meaning: I saw, and behold a volume flying (Zech 5:1); will the eagle mount up at your command, and make her nest in high places? (Job 39:27).
Seventh, it is life-giving , as to its fruit: all these things are the book of life, and the covenant of the Most High, and the knowledge of truth (Sir 24:32); he that shall find me, shall find life (Prov 8:35).
Lecture 2
8:4 For before the child know to call his father and his mother, the strength of Damascus, and the spoils of Samaria shall be taken away before the king of the Assyrians.
8:5 And the Lord spoke to me again, saying:
8:6 Forasmuch as this people has cast away the waters of Siloe, that go with silence, and has rather taken Rasin, and the son of Romelia:
8:7 Therefore behold the Lord will bring upon them the waters of the river strong and many, the king of the Assyrians, and all his glory: and he shall come up over all his channels, and shall overflow all his banks.
8:8 And shall pass through Judah, overflowing, and going over shall reach even to the neck. And the stretching out of his wings shall fill the breadth of your land, O Emmanuel.
8:9 Gather yourselves together, O you peoples, and be overcome, and give ear, all you lands afar off: strengthen yourselves, and be overcome, gird yourselves, and be overcome.
8:10 Take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us.
8:11 For the Lord says these things to me: as he has taught me, with a strong hand, that I should not walk in the way of this people, saying:
8:12 Say not: a conspiracy: for all that this people speaks, is a conspiracy: neither fear their fear, nor be afraid.
8:13 Sanctify the Lord of hosts himself: and let him be your dread, and let him be your terror.
272 . For before the child know . Here the interpretation of the sign is set out; and it is already clear according to the literal interpretation. According to the other interpretation, however: for before the child know , by created knowledge, his father , his putative father Joseph, or God; the strength of Damascus, and the spoils of Samaria shall be taken away , according to this, this can also be referred to the captivity of Samaria.
273 . And the Lord spoke to me again . Here the deed of destruction itself is described. And concerning this, he does three things:
first, he sets out the fault of those to be punished;
second, the power of those who punish them: behold the Lord will bring upon them (Isa 8:7);
third, he sets out the punishment itself: he shall come up over all .
Therefore, he first says, and the Lord spoke to me again . After the sign was given, the waters of Siloe . Siloe is a certain spring which arises at the foot of mount Zion, whose waters bubble up for hours and flow evenly; hence they signify the kings of Judah, who were sometimes good and powerful and sometimes evil and weak but nevertheless reigned lawfully and quietly in comparison to the kings of Israel, who all drove the people to idols.
274 . But it seems that this should not be imputed to them as a fault, because it was done by the will of the Lord, as it says in 1 Kings 12:24: this thing is from me . And to this is to be said that the Lord justly willed that the kings of Judah should suffer this harm because of the fault of Solomon, about which, see 1 Kings 11; but Israel did this wickedly and because of their pride of heart, for they did not wish to pay the customary taxes, as is read in 1 Kings 12:4. Or otherwise: this people has cast away , that is, they disdained and persecuted, following the malice of two kings. And this seems to be the intention from what follows: and has rather taken Rasin .
275 . Therefore . Here the power of the enemy is described.
And first, a metaphor is set out as to four things, namely, as to divine help: behold the Lord will bring upon them ; as to the impulse: the waters of the river ; as to their strength: strong ; as to their number, and many , below: nations shall make a noise like the noise of waters overflowing (Isa 17:13).
Second, he explains the metaphor: the king of the Assyrians, and all his glory , that is, his army: behold a people comes from the land of the north, and a great nation shall rise up (Jer 6:22). The Gloss says that this is understood to be Sennacherib.
On the contrary, it was not Sennacherib that laid Samaria waste but Salmanasar, as is said in 2 Kings 18:9. To this some say that the same man is called Salmanasar and Sennacherib. But this is plainly false from what is said in Tobit 1:15, that when Salmanasar was dead, Sennacherib his son reigned in his place.
And therefore it is to be said that, with Salamanasar reigning but already aged, his son was in the army, and perhaps was at the head of it; and therefore the same army can be said to belong to either one. Hence he speaks of all the destruction which was done by those kings of the Assyrians as if it were from one persecutor, because of the unity of their reign.
276 . And he shall come up . Here he places the punishment itself; and he preserves the metaphor, for overflowing waters are higher: hence he says: and he shall come up over all his channels , that is, his princes, and over all his banks , his lands: my indignation shall come up in my wrath, and in my zeal (Ezek 38:18–19).
277 . And shall pass through Judah . Here he foretells the tribulation running over into the two tribes.
And first, he sets out the running over of the tribulation: and shall pass , namely, the impulse of water, through Judah , that is, through the land of Judea, overflowing ; he preserves the metaphor: for when waters overflow, they send out waves beyond their bed into the neighboring fields. And he says, shall pass , because they will not have complete dominion, below: as the violence of many waters overflowing (Isa 28:2); behold there come up waters out of the north, and they shall be as an overflowing torrent, and they shall cover the land, and all that is therein, the city and the inhabitants thereof (Jer 47:2).
Second, the overflowing of the persecution: and going over shall reach even to the neck . He speaks metaphorically, as if he were saying: they shall run over in such abundance that if anyone wished to cross the waters, they would come up to his neck, as he would almost be submerged in them: in which it is signified that they will be near captivity, as is shown below (ch. 36). And behold there ran out waters on the right side (Ezek 47:2); the waters were risen so as to make a deep torrent, which could not be passed over (Ezek 47:5).
Third, the multitude of the army: and the stretching out of his wings , that is, its princes, shall fill , by its multitude, the breadth of your land , that is, Judea, O Emmanuel , Christ, who came to be born from it; for Sennacherib sent his princes to capture Jerusalem, below (Isa 36:3). Of these wings, Ezekiel 17:3–4 says, a large eagle with great wings, long-limbed, full of feathers, and of variety, came to Libanus, and took away the marrow of the cedar and the top of the twigs thereof: and carried it away into the land of Chanaan, and he set it in a city of merchants .
278 . Gather yourselves together, O you peoples . Because he had said that the persecution of the Assyrians would run over in some manner into the two tribes, here he strengthens them, because they were not to be finally captured in that persecution, nor even be subjugated by the ten tribes and the Syrians. And this is divided into two parts:
in the first, he sets out divine strengthening;
in the second, he removes the communication of diviners: and when they shall say to you (Isa 8:19).
Concerning the first, he sets out two things:
first, he sets out the ridicule of the enemy,
second, the instruction of the people: for thus says the Lord (Isa 8:11).
Concerning the first of these, he does two things:
first, he sets out the ridicule or insult;
second, the reason for the ridicule: because God is with us (Isa 8:10).
And he ridicules the army of those who fight, the counsel of the wise, and the command of the lords: for wars are fought by these three.
279 . Now an army grows strong by three things:
namely, by multitude, and as to this, he says: O you peoples , of Syria and Samaria, gather yourselves together , that you may be many, and be overcome , by God fighting against you through whomsoever of his ministers; and not only you, but give ear to this same thing all you lands . And this is sarcasm, a certain species of trope, which is said to be a sort of ridicule that is hostile and full of hatred: break forth, and come, all you nations from round about, and gather yourselves together: there will the Lord cause all your strong ones to fall down (Joel 3:11).
Second, it grows strong in the fortitude of body and soul of those who fight, and as to this he says, strengthen yourselves : let the weak say: I am strong (Joel 3:10).
Third, it grows strong in the protection of arms: gird yourselves , which pertains properly to swords, but is taken from there to apply to all arms: gird yourselves, and be valiant men, and be ready against the morning, that you may fight with these nations that are assembled against us to destroy us and our sanctuary (1 Macc 3:58).
280 . As to counsel: take counsel together, and it shall be defeated : who catches the wise in their craftiness, and scatters the counsel of the wicked (Job 5:13); there is no wisdom, there is no prudence, there is no counsel against the Lord (Prov 21:30).
281 . As to the commands of lords concerning these things which are chosen after counsel: speak a word, and it shall not be done , above: let us make him king in the midst thereof (Isa 7:6). For the kings would announce what they chose to the people, as Homer says.
282 . He sets out the reason by translating the name Emmanuel, because God is with us : if God be for us, who is against us? (Rom 8:31); and they shall fight against you, and shall not prevail: for I am with you to save you, and to deliver you, says the Lord (Jer 15:20).
283 . For the Lord says these things to me . Here the instruction of the people is set out:
and first, he teaches them what is not to be feared,
second, what is to be feared: sanctify the Lord of hosts (Isa 8:13).
The first is divided into two parts:
namely, into the proof of the teaching
and its handing on, where it says, say not: a conspiracy (Isa 8:12).
And he proves in two ways that enemies are not to be feared.
First, through the precept of the Lord; hence he says: you will be overcome thus, O enemies, for , that is, because, the Lord says these things , which have been spoken, to me , and therefore, do not fear: God is not a man, that he should lie, nor as the son of man, that he should be changed (Num 23:19).
Second, by his own example: he says: the Lord says , I say, to me ; saying to you what follows to teach you, as he has taught me , that is, that I not imitate them in their malice; and this with a strong hand , that is, with tribulation. Or not only teaching what is to be done, but also giving the grace of virtue to carry it out: from above he has sent fire into my bones, and has taught me (Lam 1:13).
284 . Say not . Here the teaching itself is set out.
And first, he prohibits the word of fear: say not: a conspiracy , of two nations, as if it is to be feared by us; for all that this people speaks, is a conspiracy , against me. Hence if they join me to you in conspiracy, they will know that I am joined to you in defense: your murmuring is not against us, but against God (Exod 16:8); below: let us stand together. Who is my adversary? Let him come near to me (Isa 50:8).
Second, he prohibits the movement of passion: neither fear their fear . Fear and dread differ as more and less: for fear causes movement of the heart by way of contraction, but dread, as it were, immobilizes the heart: if armies in camp should stand together against me, my heart shall not fear (Ps 26[27]:3).
285 . Sanctify the Lord of hosts . Here he instructs them how the Lord is to be feared:
and first, he sets out the law;
second, the hiding of the law: seal the law (Isa 8:16).
Concerning the first, he does three things:
first, he places the precept of the law;
second, the fruit of obedience: and he shall be a sanctification to you (Isa 8:14);
third, the punishment of rebels: but for a stone of stumbling .
And the precept is that God be honored: sanctify the Lord of hosts , in yourselves, and serve him in holiness; let him be your dread , inasmuch as he is Lord: blessed is the man that fears the Lord (Ps 111[112]:1); let him be your terror , inasmuch as he is punisher: fear not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell (Matt 10:28). Peter explains this as concerning Christ: and be not afraid of their fear: and be not troubled (1 Pet 3:14). This also seems to be the intention of the prophet because of what follows.
286 . Note on the words, as he has taught me, with a strong hand (Isa 8:11), that there is a threefold divine hand.
First is the hand of divine power, and this is threefold:
first, the hand of God creating: your hands have made me, and fashioned me (Job 10:8);
second, containing: in your hand, Lord, are all the ends of the earth (Ps 94[95]:4);
third, protecting, below: in the shadow of his hand he has protected me (Isa 49:2).
The second hand is the hand of justice, and this is threefold:
first, touching to test: the hand of the Lord has touched me (Job 19:21);
second, scourging to cleanse: for though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hands of the Almighty neither alive nor dead (2 Macc 6:26);
third, crushing to condemn: it is a fearful thing to fall into the hands of the living God (Heb 10:31).
The third hand is the hand of mercy, and this is threefold:
first, healing: he wounds, and cures: he strikes, and his hands shall heal (Job 5:18);
second, pasturing: the people of his pasture and the sheep of his hand (Ps 94[95]:7);
third, crowning: they shall receive a kingdom of glory, and a crown of beauty at the hand of the Lord (Wis 5:17).
Lecture 3
8:14 And he shall be a sanctification to you. But for a stone of offense, and for a rock of scandal to the two houses of Israel, for a snare and a ruin to the inhabitants of Jerusalem.
8:15 And very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken.
8:16 Bind up the testimony, seal the law among my disciples.
8:17 And I will wait for the Lord, who has hid his face from the house of Jacob, and I will look for him.
8:18 Behold I and my children, whom the Lord has given me for a sign, and for a portent in Israel from the Lord of hosts, who dwells in mount Zion.
8:19 And when they shall say to you: seek of pythons, and of diviners, who mutter in their enchantments: should not the people seek of their God, for the living and the dead?
8:20 To the law rather, and to the testimony. And if they speak not according to this word, they shall not have the morning light.
8:21 And it shall pass by them, they shall fall, and be hungry: and when they shall be hungry, they will be angry, and curse their king, and their God, and look upwards.
8:22 And they shall look to the earth, and behold trouble and darkness, weakness and distress, and a mist following them, and they cannot fly away from their distress.
287 . And he shall be . Here he sets out the fruit of obedience: sanctification to you , I will make you holy: I am the Lord who sanctify you (Lev 22:9). For a stone , he sets out the punishment of impeding rebels under the metaphor of travelers;
and first, he sets out the occasion,
second, the reception of the punishment: and very many of them shall stumble (Isa 8:15).
And he sets out the occasion
first, as to the people;
second, as to the princes: for a snare .
He shows the first under the metaphor of a stone lying in the way, which impedes the traveler in two ways: namely, by injuring his foot, and by being an occasion of his falling; and similarly, Christ was to the unbelievers among the Jews an occasion of injury and falling, not from his fault but from theirs. Therefore he says: to the two houses of Israel , that is, to the unfaithful of the ten and the two tribes, or to the scribes and Pharisees, for a stone of offense , as to injury: for they were offended at the stone of offense (Rom 9:32); and for a rock of scandal , on which the foot strikes, leading to a fall: in Greek, scandal means a stumbling of the foot: but we preach Christ crucified: unto the Jews indeed a scandal, and unto the Gentiles foolishness (1 Cor 1:23).
288 . And because the princes resisted Christ more, he weighs down regarding them: to the inhabitants of Jerusalem , which was the city of their princes, for a snare —like animals they are captured by a snare—and this is weightier than offense, below: he that shall rid himself out of the pit, shall be taken in the snare (Isa 24:18); and a ruin , which is more than a simple fall: behold this child is set for the ruin (Luke 2:34).
289 . And because sometimes someone avoids occasions and does not run into them, he therefore removes this and shows the reception of the punishment and says, and very many of them shall stumble , against the offense he spoke of above, through faithlessness; indeed against the scandal they fall from worthiness of the kingdom: but the children of the kingdom shall be cast out into the exterior darkness (Matt 8:12). They shall be broken in pieces , as to the ruin of punishment, famine and sword, Matthew 21:44: whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall break him to pieces . As to the snare he says, they shall be snared , by the ropes of sins and perplexities, which shall not be broken, and so they shall be taken by the Romans: he is fast bound with the ropes of his own sins (Prov 5:22).
290 . Bind up the testimony . Here he sets out the closing of the law,
and first, he sets out the hiding of the law, where it says, bind up the testimony , that is, roll up the prophecy of Christ in obscurity, lest the Jews see, for they are unworthy. Seal the law . To seal signifies two things:
sometimes it signifies to close under a seal, and thus he says: seal the old law , under figures, among my disciples , that is, until my disciples open it by preaching throughout the world: shut up the words, and seal the book, even to the time appointed (Dan 12:4); or hide it among my disciples .
Sometimes it signifies the expression of a figure: the light of your countenance, O Lord, is sealed upon us (Ps 4:7). And thus seal in the soul of my disciples .
Second, the awaiting of what is hidden, and I will wait : but I will look towards the Lord, I will wait for God (Mic 7:7).
Third, the presentation of what is awaited, behold I , namely, Christ, and my children , the apostles, whom the Lord has given me : thine they were: and to me you gave them (John 17:6); for a sign , that is, that they may do signs, and for a portent , a wonder, which by its magnitude portends; and this comes to be from the Lord, who dwells , by worship or by faith, in Zion , the Church: hear, O Jesus you high priest, you and your friends that dwell before you, for they are portending men (Zech 3:8).
291 . Some explain this as concerning Isaiah: and my children , the prophets, according to this, below: as my servant Isaiah has walked, naked and barefoot, it shall be a sign and a portent of three years upon Egypt, and upon Ethiopia (Isa 20:3). Others explain this as the sons of Isaiah, and this is false.
292 . And when they shall say to you . Here he removes the communication of diviners; and concerning this, he does three things.
First, false communication is set out: and when they , your enemies, shall say : seek of pythons , which foretell evil things for you and good things for us. The word for python in Hebrew means “mouth of the abyss.” And Jerome says that they are named after Pythian Apollo, because he invented this kind of magical art, through which the dead seem to be raised and things about the future seem to be predicted, as is read in 1 Samuel 28:8. Rabanus says that it is the name of a malign spirit; likewise, Jerome says that one is called a python who has a devil in his belly. And of diviners , because they claim for themselves an act of God in predicting future things, and especially as to the worship of false gods; who mutter , as though insane: so they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood (1 Kgs 18:28); let there be no wizard, nor charmer, nor any one that consults pythonic spirits, or fortune tellers, or that seeks the truth from the dead. For the Lord abhors all these things (Deut 18:10–12).
293 . Second, the response is taught: should not the faithful people seek of their true God, for the living and the dead , that is, for the salvation of the living and the dead: is it because there was no God in Israel, that you send to Beelzebub, the god of Accaron? (2 Kgs 1:6). Or for the living and the dead , that is, in place of your gods, who were made in imitation of men, both dead and living. Or we seek a vision for the living and the dead , just as you do, namely, from your gods, who are like the dead. To the law rather , which prohibits such things, or which teaches what is to be awaited; the testimony of Scripture.
294 . Third, he sets out the threatening of the disobedient: and if they speak not . And he does three things:
first, he threatens punishment;
second, impatience in punishment: and when they shall be hungry (Isa 8:21);
third, the sadness of despair: and they shall look upwards (Isa 8:21).
Therefore, he first says: and if they speak not according to this word , namely, responding to it, we shall make it so that they shall not have the morning light , that is, Christ expelling the darkness: that was the true light, which enlightens every man that comes into this world (John 1:9). And it shall pass by them , the congregation, to others, not remaining among them, below: here I am (Isa 58:9), for I the Lord your God am merciful; they shall fall into condemnation, and they shall be hungry for the word of God: behold I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of God (Amos 8:11). Or the light of consolation; and they shall fall into condemnation, above: Jerusalem is ruined, and Judah is fallen (Isa 3:8); and be hungry , for bread.
295 . And when they shall be hungry . Here he threatens impatience in punishment, as to wrath of the heart: they will be angry : they shall murmur if they be not filled (Ps 58:16[59:15]); as to blasphemy of the mouth, and curse : and they blasphemed the God of heaven, because of their pains and wounds: and did not penance for their works (Rev 16:11).
296 . And look upwards . Here he sets out the sadness of despair,
and first, the expectation of help: look upwards , seeking help from heaven. And they shall look to the earth , to help from earth; above: they shall look towards the land, and behold darkness of tribulation (Isa 5:30).
Second, the imminence of danger: and behold trouble , foreseen, and darkness , as to counsel of resistance, weakness , against strengthening, and distress , as to perplexity, and a mist following them , as to persecution: and his kingdom became dark (Rev 16:10).
Third, the impossibility of liberation, like a captured bird: and they cannot fly away from their distress . On the contrary is it with the just: the snare is broken, and we are delivered (Ps 123[124]:7).