Chapter 9
Lecture 1
9:1 At the first time the land of Zabulon, and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.
9:2 The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.
9:3 You have multiplied the nation, and have not increased the joy. They shall rejoice before you, as they that rejoice in the harvest, as conquerors rejoice after taking a prey, when they divide the spoils.
9:4 For the yoke of their burden, and the rod of their shoulder, and the scepter of their exactor you have overcome, as in the day of Madian.
9:5 For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.
297 . At the first time the land of Zabulon . Here he sets out the mode and order of destruction:
and first, according to the diversity of punishers;
second according to the diversity of punishments, where it says, the Lord sent (Isa 9:8).
The first of these is divided into three, according to the three persecutions made by the Assyrians into the land of the promise.
298 . For first, Theglathphalasar, in the reign of Phacee in Samaria, captured the two and half tribes which were across the Jordan in respect to Jerusalem, and from the tribes of Zabulon and Nephtali, which were on the near side of the Jordan, only what could equal a half tribe. And as to this he says, at the first time , that is, at the time of the first captivity, the land of Zabulon, and the land of Nephtali was lightly touched , that is, was reduced in its inhabitants, which was perhaps not too grave for those who remained because more possessions remained for them. And this is spoken of in 2 Kings 15:29.
299 . Second, Salmanasar came in the ninth year of Osee and captured the rest of the ten tribes, who were on the near side of the Jordan in respect to Judaea. And as to this he says, at the last , that is, at the last general captivity of the ten tribes, the way of the sea , that is, the region through which one goes to the sea of Genesareth; of the Galilee , that is, which is in Galilee, of the Gentiles , which is across the Jordan, in respect to the Assyrians, although on the near side in respect to Judaea; was heavily loaded , that is, pressed by the heavy weight of tribulation. Now Galilee is divided in two: one part in the tribe of Zabulon, the other in the tribe of Nephtali, near Tyre, and it is said to be of the Gentiles , either because of the many gentiles which lived there, or because it was ruled by gentiles, for Solomon had given it to the king of Tyre (2 Kings 17).
300 . Third, Sennacherib came and took the cities of Judah and besieged Jerusalem, as is said in 2 Kings 18:13, 17. And the prophet speaks here of this third persecution saying, the people , and he promises salvation to the Jews. Hence he does two things:
first, he promises the grace of salvation,
second, he assigns the cause: the zeal of the Lord of hosts (Isa 9:7).
Concerning the first, he does three things:
first, he promises salvation;
second, he describes the order of salvation, where it says, you have multiplied (Isa 9:3);
third, he describes the savior himself, where it says, for a child is born to us (Isa 9:6).
301 . And he promises them salvation from two things:
from confusion, and as to this he says: the people , of Judaea, that walked , that is, that proceeded in their affairs, in darkness , of doubt, have seen a great light , the day of comfort;
and from gravity of punishment: to them that dwelt in the region of the shadow of death , that is, Judaea, which because of grave persecution was a similitude of death, light is risen , of divine comfort, below: arise, be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you (Isa 60:1).
302 . You have multiplied the nation . Here he sets out the process and order of salvation as to four things.
First, as to the frustration of the enemy, and as to this he says, you have multiplied the nation , in the army of Sennacherib, and have not increased , in them, the joy , that they might complete what they had proposed: he disappoints the counsels of the wicked (Job 5:13).
Second, the plundering of the enemy, which happened when the people went out to collect their spoils after they had been killed by the angel, as is said below (Isa 37:36); hence they are compared to harvesters and victors: they shall rejoice , below: they shall obtain joy and gladness, and sorrow and mourning shall flee away from them (Isa 35:10).
Third, the liberation of slaves: for tyrants burden with precepts, and as to this he says, for the yoke of their burden , that which Sennacherib laid on them; they afflict with punishments, and as to this he says, and the rod of their shoulder , that is, with which they beat their shoulders; they plunder goods, and therefore he says, the scepter of their exactor , below: how is the exactor come to nothing, the tribute has ceased? (Isa 14:4); this may happen so easily, as in the day of Madian , that is, as Gideon overthrew the Madianites (Judg 7:19–22).
Fourth, as to the punishment of the enemy: and these things happen, for every violent taking of spoils, with tumult , that is, violent despoilers, as to the damage which they inflict on goods, and garment mingled with blood , of those whom they killed, as to damage inflicted on persons, shall be burnt , for, literally, they were burnt, below: and under his glory shall be kindled a burning, as it were the burning of a fire (Isa 10:16).
Lecture 2
9:6 For a child is born to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called wonderful, counsellor, God the mighty, the father of the world to come, the prince of peace.
9:7 His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it in judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.
303 . For a child is born to us . Here he describes the Savior.
And first, as to his reception;
second, as to his naming, where it says, and his name shall be called (Isa 9:6);
third, as to his power, where it says, his empire shall be multiplied (Isa 9:7).
For we receive him in our nature in his birth: for a child is born to us : I bring you good tidings of great joy that shall be to all the people: for, this day is born to you a Savior, who is Christ the Lord, in the city of David (Luke 2:10–11).
We receive him in our knowledge in the testimony of the Father: this is my beloved Son, in whom I am well pleased: hear him (Matt 17:5). Bernard: lightly the boy is pleased, easily he pardons: we are poor and can give little; nevertheless for that child we can be reconciled to Christ the child if we wish . And a son is given .
We receive him also in divine reverence through his passion, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). And the government is upon his shoulder , that is, the cross, through which he is raised up into government: and bearing his own cross, he went forth to the place which is called Calvary (John 19:17).
304 . And his name shall be called . Here he sets out his naming,
and first, a name expressing divine wisdom: wonderful : your knowledge is become wonderful to me (Ps 138[139]:6); hence all his works were wonderful, and especially in the union of natures in one person; as to human wisdom: counsellor , adding counsels to precepts: let one of a thousand be your counsellor (Sir 6:6).
Expressing divine power: God : below, verily you are a hidden God (Isa 45:15); human power: mighty , in power: he is wise in heart, and mighty in strength (Job 9:4).
Third, a name expressing abundance of goodness as to his divine nature: father of the world to come , that is, begetting sons into glory: for it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion (Heb 2:10); below: and he shall be as a father to the inhabitants of Jerusalem (Isa 22:21); as to his human nature, prince of peace , inasmuch as he is mediator: for he is our peace, who has made both one (Eph 2:14); you are a prince of God among us (Gen 23:6).
305 . His empire shall be multiplied . Here he describes his power,
and first, as to the magnitude of his kingdom;
second, as to the nobility of his kingdom: he shall sit upon the throne ;
third, as to its eternity: from henceforth and for ever .
Concerning the first, he sets out two things.
First, the magnitude of his kingdom: his empire shall be multiplied : and all kings shall serve him, and shall obey him (Dan 7:27); as to the quiet of peace: and there shall be no end of peace , below: you will keep peace: peace, because we have hoped in you (Isa 26:3).
306 . Upon the throne of David . Here he describes the nobility of his kingdom. Upon the throne of David , that is, upon the Church, which is signified by the kingdom of David: and the Lord God shall give unto him the throne of David his father (Luke 1:32); as to the effect of his kingdom: to establish it , for resistance, and strengthen it , also for fighting, in judgment , that is, through judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5); as to the eternity of his kingdom, from henceforth , that is, from the time of the Incarnation, and for ever : his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14).
307 . Finally, he places the motive for giving this, the zeal , that is, the love, of the Lord , the Father: God so loved the world, as to give his only begotten Son (John 3:16). The Jews interpret this as Ezechias. But clearly his kingdom was not made strong eternally, nor do the names in 9:6, which signify divine eminence, fit him. Because of this, the Septuagint omits these names and puts in their place, angel of the great council .
308 . It is to be noted on the words, a child is born to us (Isa 9:6), that Christ is called a child ,
first, in birth, because of his age: entering into the house, they found the child with Mary his mother (Matt 2:11);
second, in possessions, because of his poverty: you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes (2 Cor 8:9);
third, in heart, because of his humility: learn of me, because I am meek, and humble of heart (Matt 11:29);
fourth, in death, because of the baseness of his death: let us condemn him to a most shameful death (Wis 2:20).
309 . It is to be noted on the words, is given to us (Isa 9:6), that Christ is given to us
first, as a brother: who shall give you to me for my brother, sucking the breasts of my mother? (Song 8:1);
second, as a teacher: O children of Zion, rejoice, and be joyful in the Lord your God: because he has given you a teacher of justice (Joel 2:23);
third, as a watchman: O son of man, I have made you a watchman to the house of Israel (Ezek 33:7);
fourth, as a defender, below: he shall send them a Savior and a defender to deliver them (Isa 19:20);
fifth, as a shepherd: and I will set up one shepherd over them, and he shall feed them (Ezek 34:23);
sixth, as an example of action: for I have given you an example, that as I have done to you, so you do also (John 13:15);
seventh, as food for the journey: the bread that I will give is my flesh, for the life of the world (John 6:52);
eighth, as the price of redemption: the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many (Matt 20:28);
ninth, as a reward: to him that overcomes I will give to eat the hidden manna (Rev 2:17).
310 . Likewise, it is to be noted on the words, upon his shoulder (Isa 9:6), that God laid upon the shoulder of Christ
first, sins, as upon one who makes satisfaction: the Lord has laid upon him the iniquity of us all (Isa 53:6);
second, a key, as upon a priest: and I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut (Isa 22:22);
third, the government, as upon a ruler: the government is upon his shoulder (Isa 9:6);
fourth, glory, as upon a conqueror: and I shall hang upon him all the glory of his father’s house (Isa 22:24).
Lecture 3
9:8 The Lord sent a word into Jacob, and it has lighted upon Israel.
9:9 And all the people of Ephraim shall know, and the inhabitants of Samaria that say in the pride and haughtiness of their heart.
9:10 The bricks are fallen down, but we will build with square stones: they have cut down the sycamores, but we will change them for cedars.
9:11 And the Lord shall set up the enemies of Rasin over him, and shall bring on his enemies in a crowd.
9:12 The Syrians from the east, and the Philistines from the west: and they shall devour Israel with their whole mouth. For all this his indignation is not turned away, but his hand is stretched out still.
9:13 And the people are not returned to him who has struck them, and have not sought after the Lord of hosts.
9:14 And the Lord shall destroy out of Israel the head and the tail, him that bends down, and him that corrupts, in one day.
9:15 The aged and honorable, he is the head: and the prophet that teaches lies, he is the tail.
9:16 And they that call this people blessed, shall cause them to err: and they that are called blessed, shall be thrown down, headlong.
9:17 Therefore the Lord shall have no joy in their young: neither shall he have mercy on their orphans, and widows: for every one is a hypocrite and wicked, and every mouth has spoken folly. For all this his indignation is not turned away, but his hand is stretched out still.
9:18 For wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in the pride of smoke.
9:19 By the wrath of the Lord of hosts the land is troubled, and the people shall be as fuel for the fire: no man shall spare his brother.
9:20 And he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled: every one shall eat the flesh of his own arm: Manasses Ephraim, and Ephraim Manasses, and they together shall be against Judah.
9:21 After all these things his indignation is not turned away, but his hand is stretched out still.
311 . The Lord sent a word into Jacob . Here he describes the order of punishment according to the diversity of punishments.
And first, he recalls the fault,
second, he describes the punishment: and the Lord shall set up (Isa 9:11).
And he denounces the fault in them in two ways.
First, as to the transgression of divine precept; hence he says, the Lord sent a word into Jacob , that is, into Judah, or into the whole people, as the leaders were appointed from Judah: the scepter shall not be taken away from Judah, nor a ruler from his thigh (Gen 49:10; cf. Judg 9; 1 Sam 15). And it has lighted upon Israel , that is, it was frustrated in Israel, that is, in the ten tribes, who rejected the house of David (1 Kgs 12:19–20). Or the word of the law universally: if you play the harlot, O Israel, at least let not Judah offend (Hos 4:15).
312 . Second, as to the excusing of the deed, inasmuch as they said that they had done well, being blinded by pride, for swelling of the mind is an obstacle to the truth, and therefore he says, and all the people of Ephraim , that is, the ten tribes, and the inhabitants of Samaria , as to the princes of the people, shall know , that is, they shall recollect themselves and their fault in the punishment, for punishment opens the eyes which fault closes. That say in the pride and haughtiness of their heart , inasmuch as in their heart they supposed that they were above others, and haughtiness , as to the presumption of the great things they proposed. The bricks , that is, the kings of Judah, who were weak, are fallen down , away from us, but we will build our kingdom with square stones , that is, strong kings from among ourselves. They , namely, our enemies, as the Syrians, have cut down the sycamores , that is, the unfruitful kings of Judah; we will change them , that is, set up in their place, cedars , that is, lofty men from among ourselves, above: and make the son of Tabeel king in the midst thereof (Isa 7:6). On their pride, below: woe to the crown of pride, to the drunkards of Ephraim (Isa 28:1).
313 . And the Lord shall set up . Here he describes the diversity of punishments as to three things which they trusted in.
First, he threatens against the alliance of neighbors;
second, against the use of persons whom they suppose that they have: and the Lord shall destroy (Isa 9:14);
third, against the multitude of peoples: for wickedness is kindled (Isa 9:18).
Concerning the first, he does two things.
First, the punishment is set out;
second, the preparation of further punishment: for all this (Isa 9:12).
And he threatens two things:
first, future destruction: and the Lord shall set up the enemies of Rasin , that is, the Assyrians, in a crowd , of war, concerning which, see 2 Kings 16:9;
second, the attack of persecution: and the Lord will lead the Syrians , who were friends, from the east , according to the location of their land, and the Philistines from the west , who attacked Judah, and they shall devour Israel , they shall destroy, with their whole mouth , that is, all their affections: their joy was like that of him that devours the poor man in secret (Hab 3:14).
314 . For all this his indignation is not turned away . Here the preparation of the punishment is set out,
and second, the reason is assigned: and the people (Isa 9:13).
Now the preparation is placed in the will: his indignation is not turned away : but yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Judah (2 Kgs 23:26); and as to his power: his hand ; he speaks in a human manner, above: and I will turn my hand to you, and I will clean purge away your dross (Isa 1:25).
The reason for adding punishment to punishment is the incorrigibility of the people, and this is what he says, and the people are not returned to him who has struck them : in vain have I struck your children, they have not received correction (Jer 2:30).
315 . The Lord shall destroy . Here he threatens against trust in the use of persons;
and first, the punishment is set out;
second, the preparation of further punishment: for all this (Isa 9:17).
Now persons seemed useful either for defense, and against these he threatens first;
or for provoking divine mercy, and he threatens against these where it says, therefore the Lord shall have no joy in their young men (Isa 9:17).
Concerning the first, he does three things.
First, their dignity is set out and their fault, and the fault under a metaphor, him that bends down , as to the prince, against the rectitude of justice, and him that corrupts or holds back , namely, the prophet: and they violated me among my people (Ezek 13:19).
Second, he explains the metaphor: the aged, that teaches lies : and her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them (Ezek 22:28).
Third, he sets out the punishment: and they that call this people blessed, shall cause them to err , and those who are led astray, that are called blessed, shall be thrown down , above: O my people, they that call you blessed, the same deceive you (Isa 3:12). You shall fall today, and the prophet also shall fall with you (Hos 4:5).
316 . Therefore . Here he threatens against persons who are useful for provoking mercy, either because of integrity of the flesh: their young , namely, virgins; or because of age: their orphans ; or because of weakness, widows .
And first, the punishment is set out: neither shall he have mercy ;
second, the reason is set out as to dissimulation in works: for every one is a hypocrite ; as to malice in the heart: and wicked ; as to falsehood in the mouth: and every mouth has spoken folly : the hope of the hypocrite shall perish (Job 8:13).
317 . For all this : as explained above.
318 . For wickedness is kindled . Here, against trust in the multitude of the people, he threatens dissension,
then the preparation of further punishment: after all these things (Isa 9:21).
Concerning the first, he does two things:
first, the metaphor of fire is set out;
second, of famine: and he shall turn to the right hand (Isa 9:20).
Concerning the first, he does two things:
first, he sets out the metaphor;
second, the explanation: by the wrath of the Lord (Isa 9:19).
319 . He threatens the punishment of dissension under the metaphor of burning;
hence, he first sets out the efficient cause of the burning: for wickedness is kindled , as if to say: your impiety is like a fire kindled to burn you up, below: behold all you that kindle a fire, encompassed with flames, walk in the light of your fire (Isa 50:11);
second, the material cause: it shall devour the briar , that is, a vicious people, above: briers and thorns shall come up over it (Isa 5:6).
Second, the burning itself: it shall kindle in the thicket of the forest , that is, in the woods in which there are many trees, signifying the multitude of the people; and the effect: and it shall be wrapped up in the pride , that is, the height, of smoke : for smoke ascending from fire enwraps the tops of trees, and the tribulation of dissension darkens the vision of men: fire has devoured the beautiful places of the wilderness: and the flame has burnt all the trees of the country (Joel 1:19). By the wrath of the Lord , which is like fire: his indignation is poured out like (material) fire (Nah 1:6); and the people shall be as fuel for the fire , below: walk in the light of your fire (Isa 50:11); no man shall spare his brother : this is explained as to the burning itself.
320 . And he shall turn to the right hand . Here he threatens the same punishment under the metaphor of famine.
And first, he sets out the metaphor, and he shall turn , as if his deeds are seen, to the right hand , by which friends are signified, and shall be hungry , to do evil still; on the left hand , enemies; the flesh of his own arm , kinsmen.
Second, he explains this metaphor as to kinsmen: Manasses Ephraim, and Ephraim Manasses , who were both sons of Joseph.
Third, as to enemies: they together shall be against Judah : every brother will utterly supplant, and every friend will walk deceitfully (Jer 9:4). Above: and the people shall rush one upon another, and every man against his neighbor (Isa 3:5).
321 . After all these things his indignation is not turned away, but his hand . Explain all this as above.