1 Woe to apostate sons, The affirmation of Jehovah! To do counsel, and not from Me, And to spread out a covering, and not of My spirit, So as to add sin to sin.
Clement of Alexandria · AD 215 Reprimand is disapproval expressed in correction or strongly worded blame. The Educator resorts to this method of training when he says through Isaiah, "Woe to you, apostate children, says the Lord, that you would take counsel and not of me, and make treaties and not of my Spirit." He flavors each pronouncement in turn with the tart spice of fear to whet the appetite of his peo…
Jerome · AD 420 (Chapter 30, Verse 1 and following) Woe to the rebellious children, says the Lord, who make plans that are not from me, who weave a web without my Spirit, adding sin upon sin. You who walk to go down to Egypt, without consulting me, hoping for help from Pharaoh's strength and relying on the protection of Egypt's shadow.
Thomas Aquinas · AD 1274 667. Woe to you, apostate children. In this part, the prophet threatens against those who despised the prophet Jeremiah, and who went into Egypt against his counsel, as it says in Jeremiah 42 and 43.
2 Who are walking to go down to Egypt, And My mouth have not asked, To be strong in the strength of Pharaoh, And to trust in the shadow of Egypt.
Bonaventure · AD 1257 Scripture is the mouth of God. Hence Isaiah: "Woe to you who walk to go down into Egypt," that is, to secular sciences, "and have not asked at My mouth," that is, Sacred Scripture.
Thomas Aquinas · AD 1274 669. Second, he sets out the execution of this counsel as to walking the way: who walk, which is deformed by contempt of divine counsel; who have not asked at my mouth, the prophet: if you will separate the precious from the vile, you shall be as my mouth (Jer 15:19), because you would not do what he said; and by trusting in human help, trusting in the shadow of Egypt: cursed b…
3 And the strength of Pharaoh Hath been to you for shame, And the trust in the shadow of Egypt confusion,
Thomas Aquinas · AD 1274 And he sets out the effect: and the strength of Pharaoh shall be to your confusion: I will change their glory into shame (Hos 4:7).
4 For in Zoan were his princes, And his messengers reach Hanes.
Thomas Aquinas · AD 1274 Hence, as to the end of the way: for your princes went into Taphnis, which is only in the other part of Egypt, as if they feared to remain in the first borders: what have you to do in the way of Egypt, to drink the troubled water? (Jer 2:18).
5 All he made ashamed of a people that profit not, Neither for help, not for profit, But for shame, and also for reproach!
Thomas Aquinas · AD 1274 And he shows their lack of hope: they were all confounded: put not your trust in princes: in the children of men, in whom there is no salvation (Ps 145:2–3[146:3]).
6 The burden of the beasts of the south. Into a land of adversity and distress, Of young lion and of old lion, Whence are viper and flying saraph, They carry on the shoulder of asses their wealth, And on the hump of camels their treasures, Unto a people not profitable.
Jerome · AD 420 (Verse 6a) The burden of the beasts of the south. In Hebrew it is called Massa Beemoth (Al. Behemoth) of the Negeb, which the Septuagint translated as 'The Vision of the Quadrupeds in the Desert'.
Thomas Aquinas · AD 1274 670. Third, he describes the carrying away of goods: the burden of the beasts; he threatens first the destruction of Egypt. The burden, of the sons of Judah, beasts, because of their stupidity or because they bore their goods like beasts; of the south, because they fled to the south or because their dwelling was in the southern part.
7 Yea, Egyptians are vanity, and in vain do help, Therefore I have cried concerning this: `Their strength is to sit still.'
Thomas Aquinas · AD 1274 671. Therefore have I cried. Here he denounces their contempt of the divine command. And first, he shows how they despised the divine command; in the second part, how they despised salutary counsel: for thus says the Lord God (Isa 30:15).
8 No, go in, write it on a tablet with them, And on a book engrave it, And it is for a latter day, for a witness unto the age,
John Chrysostom · AD 407 [Isaiah] set his prophecy down in writing in a new book so that, after his prophecy was fulfilled, what he had written might bear witness against the Jews of what the inspired prophet predicted to them a long time before.
Jerome · AD 420 (Verse 8.) Now, write for them on a tablet. Carefully inscribe it in the book: and it shall be a testimony until the last day. The Hebrews say that in the Prophets there is one spirit, and all times are connected before the Lord. Jeremiah commands, and it is God's command, that he writes on a tablet when entering Egypt, which is made of imperishable wood.
Thomas Aquinas · AD 1274 Second, he sets out the confirmation of the command. Now therefore, you, Isaiah, go in, by prophetic vision, or you, Jeremiah, go in, into Egypt with the people, as it says in Jeremiah 43; third, he assigns the fruit of this confirmation: and it shall be in that day for a testimony for ever: write this for a memorial (Exod 17:14).
9 That a rebellious people is this, sons--liars, Sons not willing to hear the law of Jehovah.
Jerome · AD 420 (v. 9 et seq.) For the people provoke to anger, and the sons are liars, sons unwilling to listen to the law of God. They say to the seers, "Do not see"; and to the prophets, "Do not prophesy to us what is right; speak to us pleasant words; see us errors.
Thomas Aquinas · AD 1274 673. For it is a people. Here he sets out the contempt of the people, and first, the contempt by which they despised God: that provokes to wrath, as to sin of transgression: do not you provoke me, as the house of Israel provokes me (Ezek 2:8); and lying children, as to sin of speech, for they promised obedience to Jeremiah, a promise which they would not keep, as it says in Jer…
10 Who have said to seers, `Ye do not see,' And to prophets, `Ye do not prophesy to us Straightforward things, Speak to us smooth things, prophesy deceits,
Cyril of Jerusalem · AD 386 The chief priests and the Pharisees, through the agency of Pilate, sealed the tomb; but the women saw him who was risen.… The chief priests lacked understanding, but the women beheld with their own eyes.
John Chrysostom · AD 407 Say, when is a person most insulted—when he is silent, and one makes no answer, or, when he does speak (and is unheeded)? So that the insult is greater in the present case, when He does speak and thou wilt not hear: greater the contempt. "Speak not to us," we read, they said of old to the Prophets: but ye do worse, saying, Speak: we will not do.
Thomas Aquinas · AD 1274 Second, he sets out their contempt of the prophets: who say to the seers, according to which they prohibited them from carrying out their proper office: you seer, go, flee away (Amos 7:12); inasmuch as they induced them to lie: speak unto us pleasant things: behold the words of the prophets with one mouth declare good things to the king (1 Kgs 22:13).
11 Turn aside from the way, decline from the path, Cause to cease from before us the Holy One of Israel.'
Thomas Aquinas · AD 1274 Turn away, inasmuch as they prohibited the word of divine knowledge: who have said to God: depart from us, we desire not the knowledge of your ways (Job 21:14).
12 Therefore, thus said the Holy One of Israel, Because of your kicking against this word, And ye trust in oppression, And perverseness, and rely on it,
Jerome · AD 420 (vv. 12-14) Therefore thus says the Holy Lord of Israel: Because you have rejected this word and have put your trust in oppression and in deceit, and have relied on it, therefore this iniquity shall be for you like a breach in a high wall that is sought after and cannot be found, like a jar of clay that is broken beyond repair, so that no fragment of it is found for taking fire…
Thomas Aquinas · AD 1274 674. Therefore thus says the Holy One of Israel. Here he threatens destruction to them, resuming the subject of their guilt that the punishment may appear more just: because you have rejected this word.
13 Therefore is this iniquity to you as a breach falling, Swelled out in a wall set on high, Whose destruction suddenly, at an instant cometh.
Thomas Aquinas · AD 1274 And he adds the punishment, where it says, therefore shall this iniquity be to you, signifying sudden punishment by the likeness of ruin, which lies hidden for a long time in a wall that falls suddenly in the end: for the destruction thereof shall come on a sudden: for when they shall say: peace and security; then shall sudden destruction come upon them (1 Thess 5:3).
14 And He hath broken it As the breaking of the potters' bottle, Beaten down--He doth not spare, Nor is there found, in its beating down, A potsherd to take fire from the burning, And to draw out waters from a ditch.
Thomas Aquinas · AD 1274 And he shows the strong punishment: and it shall be broken small, under the likeness of the breaking of a vessel, of which no fragment remains whole for any use, namely, for carrying fire and drawing water, above: with breaking shall the earth be broken (Isa 24:19).
15 For thus said the Lord Jehovah, The Holy One of Israel: `In returning and rest ye are saved, In keeping quiet and in confidence is your might, And ye have not been willing.
Cyril of Jerusalem · AD 386 Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185,000 of the enemy. That was important, but it was little compared to what shall be told. The same king's repentance won the repeal of the sentence God had passed on him.
Fulgentius of Ruspe · AD 533 So useful are trials for Christians that through them, our spirit becomes a sacrifice to God. For it is written in the psalm: "The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise." Enlightened by this and innumerable other texts of this type, let us hasten as rapidly as possible to be converted to God absolutely.… Convert…
Thomas Aquinas · AD 1274 676. For thus says the Lord. Here he denounces their contempt of divine counsel, and concerning this, he sets out three things. First, the counsel: if you return, below: be converted to me, and you shall be saved (Isa 45:22).
16 And ye say, No, for on a horse we flee? Therefore ye flee, And on the swift we ride! Therefore swift are your pursuers.
Thomas Aquinas · AD 1274 Second, their contempt: but have said: no. Therefore shall you flee: these are the words of the Lord. One way may we go out (Deut 28:25); and we will mount upon swift ones: the voice of the rebellious people; therefore shall they be swifter: the voice of the Lord: our persecutors were swifter than the eagles of the air (Lam 4:19).
17 One thousand because of the rebuke of one, Because of the rebuke of five ye flee, Till ye have been surely left as a pole On the top of the mountain, And as an ensign on the height.
Jerome · AD 420 (Verse 17.) Until you are left like a bad ship on the top of a mountain, and like a signal on a hill. Jeremiah also writes that after those who had taken refuge in Egypt had been killed by the sword and famine, few remained who returned to Judah (Jeremiah 46).
Thomas Aquinas · AD 1274 Third, he threatens destruction: a thousand men, Egyptians, shall flee for fear of one, Chaldean, and for fear of five, Chaldeans, you, all you Jews, shall flee: how should one pursue after a thousand, and two chase ten thousand?
18 And therefore doth wait Jehovah to favour you, And therefore He is exalted to pity you, For a God of judgment is Jehovah, O the blessedness of all waiting for Him.
Jerome · AD 420 (Verse 18) Therefore the Lord waits, to have mercy on you, and therefore he will be exalted in showing mercy to you, because the Lord is a God of justice: blessed are all they that wait for him. Great is the mercy of God, that he waits for our repentance, and until we turn away from our vices, he restrains his mighty hand, so as not to be forced to strike.
John Cassian · AD 435 For he calls and invites us, when he says, "All the day long I stretched forth my hands to a disobedient and gainsaying people"; and he is invited by us when we say to him, "All the day long I have stretched forth my hands unto you." He waits for us, when it is said by the prophet, "Therefore the Lord waits to have compassion upon us"; and he is waited for by us, when we say, "…
Thomas Aquinas · AD 1274 677. Therefore the Lord waits. Here he sets out consolation, and concerning this, he does two things: first, he sets out the intention of having mercy; second, he describes the benefit of mercy: for the people (Isa 30:19). Concerning the first, he sets out three things.
19 For the people in Zion dwell in Jerusalem, Weep thou not, weeping, Pitying, He pitieth thee at the voice of thy cry, When He heareth He answereth thee.
Jerome · AD 420 (Verse 19) For the people of Zion will dwell in Jerusalem. The Jews refer these things to the time of Cyrus, when the people returned from Babylon to Judaea under Zerubbabel and the high priest Joshua.
John Cassian · AD 435 The divine protection, then, is always inseparably present to us, and so great is the love of the Creator for his creature that his providence not only stands by it but even goes constantly before it.
Thomas Aquinas · AD 1274 678. For the people. Here he describes the benefit of mercy, and first, in their exaltation, second, in the oppression of their enemies: behold the name (Isa 30:27). Concerning the first, he sets out two things.
20 And the Lord hath given to you bread of adversity, And water of oppression. And thy directors remove no more, And thine eyes have seen thy directors,
Jerome · AD 420 (Verse 20.) Crying, you will not weep in vain, showing compassion, he will have compassion on you: at the sound of your cry, as soon as he hears, he will answer you. When you return to Zion and dwell in Jerusalem, you will not weep as you wept before, but your mourning will turn into joy: For blessed are those who weep, for they themselves will laugh (Luke VI, 21).
Gregory the Dialogist · AD 604 He has seen us sinning and has borne with it. He who forbade us to sin before we did it does not stop waiting to pardon us even after we have sinned. The one we have rejected is calling us. We have turned away from him, but he has not turned away.
Thomas Aquinas · AD 1274 Against poverty: and the Lord will give you spare bread, and this is the sense: they will be content with little food: the chief thing for man's life is water and bread (Sir 29:28[21]); or because in the return from Babylon they suffered scarcity. This should be understood mystically, according to the Gloss. 679.
21 And thine ear heareth a word behind thee, Saying, `This is the way, go ye in it,' When ye turn to the right, And when ye turn to the left.
Jerome · AD 420 (Verse 21.) And the Lord will give you tight bread and brief water. If we refer these times to Zerubbabel, the interpretation is easy; that under him there was not perfect joy, as David says: When the Lord turned the captivity of Zion, we were made like those who are comforted: so that they would receive not full and perfect consolation, but a likeness of consolation.
Gregory the Dialogist · AD 604 God opens the bosom of his loving kindness to us if we return to him after sinning, for he says by the prophet, "If a man puts away his wife, and she goes from him and marries another man, shall he return to her any more? Shall not that woman be polluted and defiled?
Thomas Aquinas · AD 1274 Behind your back, like someone fleeing when called back by his pursuer: he has given you a teacher of justice (Joel 2:23); and he sets out the teaching: this is the way: we will go the king's highway (Num 21:22).
22 And ye have defiled the covering of Thy graven images of silver, And the ephod of thy molten image of gold, Thou scatterest them as a sickening thing, `Go out,' thou sayest to it.
Jerome · AD 420 And your teacher will not fly away from you anymore, and your eyes will see your instructor, and your ears will hear the word behind you, saying: This is the way, walk in it, neither to the right nor to the left.
Thomas Aquinas · AD 1274 And also as to due worship of God: and you shall defile the plates of your graven things of silver, reducing them to common use: he defiled the high places, and demolished them (2 Kgs 23:8); the garment, every adornment of an idol. Second, as to temporal goods; hence he says, get you hence, namely, from spiritual goods to temporal goods.
23 And He hath given rain for thy seed, With which thou dost sow the ground, And bread, the increase of the ground, And it hath been fat and plenteous, Enjoy do thy cattle in that day an enlarged pasture.
Jerome · AD 420 (Verse 23.) And you shall defile the plates of your carved silver, and the garment of your molded gold, and scatter them like the impurity of a menstruating woman: go forth, you shall say to it. LXX: And you shall defile the silver and the gold idols: you shall break them and scatter them like the water of a menstruating woman, and you shall cast them away like feces.
John Cassian · AD 435 For "in a good heart wisdom will rest," and "he that fears the Lord shall find knowledge with righteousness." But that we must attain to spiritual knowledge in the order of which we have already spoken, we are taught also by the blessed apostle.
Thomas Aquinas · AD 1274 680. And first, he promises fertility of the land, promising the cause: and rain shall be given: he will make the early and the latter rain to come down to you (Joel 2:23); and the effect, as to the food of men: and the bread of the corn of the land shall be most plentiful, and fat: Aser, his bread shall be fat (Gen 49:20); he fills you with the fat of corn (Ps 147:14); as to t…
24 And the oxen and the young asses serving the ground, Fermented provender do eat, That one is winnowing with shovel and fan.
Jerome · AD 420 (Verse 24) And rain will be given to your seed wherever you sow it in the land, and the bread of the earth will be most abundant and rich. LXX: Then rain will be given to the seed of your land, and the bread of the earth will be plentiful and rich.
Thomas Aquinas · AD 1274 And your oxen, as to cattle; and in both, he notes their fecundity, setting out their young, and the ass colts; and as to provisions for beasts of burden: mingled provender, pure barley with husks, which they ate mingled before.
25 And there hath been on every high mount, And on every exalted hill, Rivulets--streams of waters, In a day of much slaughter, in the falling of towers.
Jerome · AD 420 (Verse 25.) On that day, the lamb will graze abundantly in your possession. And your oxen and donkeys, who work the land, will eat a mixture of barley and chaff, like it has been winnowed in the threshing floor. And on that day, your horses will graze in a fertile and spacious place.
Thomas Aquinas · AD 1274 681. Second, he promises abundance of water: and there shall be. The Jews say that these things are to be fulfilled literally at the end of the world; the slaughter of many, the Romans, according to them, which is preposterous.
26 And the light of the moon hath been as the light of the sun, And the light of the sun is sevenfold, As the light of seven days, In the day of Jehovah's binding up the breach of His people, When the stroke of its wound He healeth.
Jerome · AD 420 (Verse 26) And there will be the light of the moon, like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day when the Lord binds up the wounds of his people and heals the bruises inflicted by his blow.
Bede · AD 735 Why should the lunar reckoning be calculated from the noontide hours, seeing that the moon had not yet been placed in the heavens or gone forth over the earth? On the contrary, none of the feast days of the law began and ended at noon or in the afternoon, but all did so in the evening.
Thomas Aquinas · AD 1274 682. Third, the radiance of heaven: and the light of the sun shall be as the light of seven days, that is, as much light in one day as there is now in seven days, as if sevenfold; or as it was in the first week of seven days.
27 Lo, the name of Jehovah is coming from far, Burning is His anger, and great the flame, His lips have been full of indignation, And His tongue is as a devouring fire.
Jerome · AD 420 (Vers. 27 seqq.) Behold, the name of the Lord comes from afar: His burning anger and heaviness to bear. His lips are filled with indignation, and his tongue is like a devouring fire. His breath is like a torrent overflowing to the middle of the neck, to destroy nations for nothing, and the bridle of error that was in the jaws of the people.
Thomas Aquinas · AD 1274 684. Behold the name of the Lord. Here he consoles them with the punishment of their enemies, and concerning this, he sets out three things: first, the coming of the judge who punishes; second, the manner of punishment: and the Lord shall make (Isa 30:30); third, the place of the punishment: for Topheth is prepared from yesterday (Isa 30:33).
28 And His breath is as an overflowing stream, Unto the neck it divideth, To sift nations with a sieve of vanity, And a bridle causing to err, Is on the jaws of the peoples.
Thomas Aquinas · AD 1274 He also sets out wrath in his work: his breath, that is, his indignation, overflowing even to the midst of the neck, that is, it will lead to their extinction, above: there shall pass through Judah, overflowing wrath (Isa 8:8). 686.
29 Singing is to you as in a night sanctified for a festival, And joy of heart as he who is going with a pipe, To go in to the mountain of Jehovah, Unto the rock of Israel.
Thomas Aquinas · AD 1274 He also sets out the effect on the good in praise of the mouth: you shall have a song as in the night of the sanctified solemnity, for on three solemnities they went to Jerusalem with joy (Lev 23), below: the city of our solemnity: your eyes shall see (Isa 33:20); and in delight of heart: and joy of heart, below: they shall obtain joy and gladness, and sorrow and mourning shall…
30 And caused to be heard hath Jehovah The honour of His voice, And the coming down of His arm He doth shew with the raging of anger, And the flame of a consuming fire, Scattering, and inundation, and hailstone.
Jerome · AD 420 (Verse 30 and following) And the Lord will cause the glory of His voice to be heard, and He will show the terror of His arm in the threat of His fury and the devouring flame of fire. He will strike with whirlwind and hailstones.
Thomas Aquinas · AD 1274 687. And the Lord shall make the glory of his voice to be heard. Here he describes the manner of punishment; and concerning this, he does three things.
31 For from the voice of Jehovah broken down is Asshur, With a rod He smiteth.
Thomas Aquinas · AD 1274 Second, he places the infliction of the punishment, showing the Assyrian's horror: for at the voice of the Lord the Assyrian shall fear.
32 And every passage of the settled staff, That Jehovah causeth to rest on him, Hath been with tabrets, and with harps, And in battles of shaking he hath fought with it.
Thomas Aquinas · AD 1274 And the duration of the punishment: and the passage of the rod shall be strongly grounded, that is, strengthened. Third, the exultation of the saints: with harps, and in great battles, which are waged by divine power alone: the just shall rejoice when he shall see the revenge (Ps 57:11[58:10]).
33 For, arranged from former time is Tophet, Even it for the king is prepared, He hath made deep, He hath made large, Its pile is fire and much wood, The breath of Jehovah, As a stream of brim stone, is burning in it!
Thomas Aquinas · AD 1274 688. For Topheth is prepared. Here he describes the place of punishment. And first, its disposition: Topheth, the valley of the son of Ennom, Gehenna, for the fire for sacrifices was kept there on stones of tufa (Tophis); this is the same as the valley of Gethsemane, where the army of Sennacherib was destroyed.