1 Woe to thee that layest waste, and thou [wast] not laid waste; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to lay waste, thou shalt be wasted; [and] when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
Jerome · AD 420 (Chapter XXXIII - Verse 1) Woe to those who plunder: will they not be plundered themselves? And to those who despise: will they not be despised themselves? When you have finished plundering, you will be plundered; when you have grown weary of contempt, you will be scorned. LXX: Woe to those who make you miserable: for no one makes you miserable.
Thomas Aquinas · AD 1274 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).
2 O LORD, be gracious to us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
John Chrysostom · AD 407 The master of the church has many names: being called the Father, the way, the life, the light, the arm, the propitiation, the foundation, the door, the sinless one, the treasure, Lord, God, Son, the only begotten, the form of God, the image of God. So it is with the church itself. Does one name suffice to present the whole truth? By no means.
Jerome · AD 420 (Verse 2 and following) Lord, have mercy on us: for we have waited for you: be our strength in the morning, and our salvation in time of trouble. At the voice of the Angel, the people fled; at your exaltation the nations were scattered. And your spoil will be gathered, as the locust is gathered, as when the ditches are full of it.
Thomas Aquinas · AD 1274 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]).
3 At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
Thomas Aquinas · AD 1274 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).
4 And your spoil shall be gathered [like] the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them.
Thomas Aquinas · AD 1274 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).
5 The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
Thomas Aquinas · AD 1274 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.
6 And wisdom and knowledge shall be the stability of thy times, [and] strength of salvation: the fear of the LORD [is] his treasure.
John Cassian · AD 435 It must follow that any one solidly established in the perfection of this love will rise to that more excellent and more sublime stage that is the fear derived from love. This is not a terror in the face of punishment or a desire for reward. Rather it is something that comes from the very greatness of love.
Bede · AD 735 But "true wealth" signifies either the joy of eternal life itself, concerning which it is written, "the riches of his inheritance in the saints," or those spiritual virtues with which the fullness of life is attained, about which Isaiah said, "the riches of salvation, wisdom, and knowledge; the fear of the Lord himself is its treasure.""And if you are unfaithful with goods that…
Thomas Aquinas · AD 1274 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).
7 Behold, their valiant ones shall cry without: the embassadors of peace shall weep bitterly.
Jerome · AD 420 (Verse 7 and following) Behold, those who see will cry out: The angels of peace will weep bitterly. The roads are abandoned, the passer-by has ceased on the path, the pact has become void, cities have been thrown down, men have not been regarded.
Bede · AD 735 But if you want to see that the ancient prophets were terribly sad and aggrieved about the future blinding of their nation, which was the cause of our illumination, listen to Isaiah, for when he was sent to announce beforehand the grace of the Lord's coming, saying that "a light has arisen upon those who dwell in the region of the shadow of death," he responded immediately to t…
Thomas Aquinas · AD 1274 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).
8 The highways lie waste, the way-faring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
Thomas Aquinas · AD 1274 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 prid…
9 The earth mourneth [and] languisheth: Lebanon is ashamed [and] hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off [their fruits].
Thomas Aquinas · AD 1274 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.
10 Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
Thomas Aquinas · AD 1274 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]).
11 Ye shall conceive chaff, ye shall bring forth stubble: your breath, [as] fire, shall devour you.
Thomas Aquinas · AD 1274 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…
12 And the people shall be [as] the burnings of lime: [as] thorns cut up shall they be burned in the fire.
Thomas Aquinas · AD 1274 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).
13 Ye [that are] far off, hear what I have done; and ye [that are] near, acknowledge my might.
Epistle of Barnabas · AD 132 He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." And, "Be ye circumcised in your hearts, saith the Lord." ...
Jerome · AD 420 (Ver. 13 et seq.) Hear, you who are far away, what I have done, and know the strength of my neighbors. Sinners are terrified in Zion, hypocrites are trembling. Who among you can dwell with devouring fire? Who among you can endure everlasting burnings?
Thomas Aquinas · AD 1274 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 up…
14 The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
Tertullian · AD 220 The Scripture itself … expressly distinguishes between Abraham's bosom, where the poor man dwells, and the infernal place of torment. "Hell" (I take it) means one thing, and "Abraham's bosom" another. "A great gulf" is said to separate those regions and to hinder a passage from one to the other.
Verecundus of Junca · AD 552 "He looked upon them, and the nations shook and the mountains quickly scattered." The sight of the Lord shattered what was hardened and melted what was tightly compact, so that the truth expressed by Isaiah might be evident, for God is a living fire who advances to purify, not to kill: "Who among you can dwell with the devouring fire, or who among you can walk with eternal flam…
Thomas Aquinas · AD 1274 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.
15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
Gregory the Dialogist · AD 604 There are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise. These certainly do not bestow freely what was freely received, because from the service of holiness they have rendered, they seek the coin of favor.
Isidore of Seville · AD 636 Taking bribes is a violation of the truth. Therefore, it is said of the just man: "He who cleanses his hands of every gift will live on the heights."
Thomas Aquinas · AD 1274 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…
16 He shall dwell on high: his place of defense [shall be] the munitions of rocks: bread shall be given him; his waters [shall be] sure.
Gregory the Dialogist · AD 604 By the name of bread the teaching of perfection is shown, as Paul attests, who, rousing the weak to conversion, says: "I gave you milk to drink, not solid food. For you were not yet able, nor are you yet able." For if milk belongs to little ones, bread belongs to none but the perfect.
Thomas Aquinas · AD 1274 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).
17 Thy eyes shall see the king in his beauty: they shall behold the land that is very far off.
Hippolytus of Rome · AD 235 Two advents of our Lord and Savior are indicated in the Scriptures. The one [is] his first advent in the flesh, which took place without honor by reason of his being set at nothing, as Isaiah spoke of him in the past, saying, "We saw him, and he had no form nor comeliness, but his form was despised (and) rejected above all men; a man smitten and familiar with bearing infirmity…
Adamnán of Iona · AD 704 But it also must be noted that the Savior's tomb, above which a memorial canopy is often seen, can properly be called a cave or a den.
Thomas Aquinas · AD 1274 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.
18 Thy heart shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers?
Pachomius the Great · AD 348 And if you want all these thoughts to diminish in you and not to have power over you, then recite in your heart without ceasing every fruit that is written in the Scriptures, having in yourself the resolution to walk in them, as it is written in Isaiah, "Your heart shall meditate on the fear"of the Lord, and all these things shall cease from you, little by little.
Thomas Aquinas · AD 1274 And as to divine subjection: your heart shall meditate filial fear: the fear of the Lord shall delight the heart (Sir 1:12). 728. Where is the learned? Here he excludes the unworthy as to those who seem especially worthy.
19 Thou shalt not see a fierce people, a people of deeper speech than thou canst perceive; of a stammering tongue, [that thou canst] not understand.
Thomas Aquinas · AD 1274 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).
20 Look upon Zion, the city of our solemnities: thy eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of its stakes shall ever be removed, neither shall any of its cords be broken.
Jerome · AD 420 (Verse 20 and following) Look upon Zion, the city of our solemnity: your eyes shall see Jerusalem, a wealthy habitation: a tabernacle that cannot be moved, and its nails shall not be taken away forever, and all its cords shall not be broken.
Thomas Aquinas · AD 1274 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).
21 But there the glorious LORD [will be] to us a place of broad rivers [and] streams; in which shall go no galley with oars, neither shall gallant ship pass through it.
Gregory the Dialogist · AD 604 For the plainly spoken words of these interpreting have made the sentences of the ancient Fathers henceforth clear to us. Hence the Prophet Isaiah viewing the words plain by the interpretation of Holy Church, not obscured by the darkness of allegories, exclaimed, saying, "The place of rivers, the broadest and open streams." For the sayings of the Old Testament were as narrow an…
Thomas Aquinas · AD 1274 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.
22 For the LORD [is] our judge, the LORD [is] our lawgiver, the LORD [is] our king; he will save us.
Thomas Aquinas · AD 1274 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).
23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Thomas Aquinas · AD 1274 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.
24 And the inhabitants shall not say, I am sick: the people that dwell therein [shall be] forgiven [their] iniquity.
Thomas Aquinas · AD 1274 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).