Isaiah 8

And the Lord said to me: Take for yourself a great book, and write in it with the pen of a man: Swiftly strip the spoils, quickly take the prey. And I took to me faithful witnesses, Uriah the priest, and Zechariah the son of Barachiah, and I went in to the prophetess, and she conceived and bore a son. And the Lord said to me: Call his name, Make haste, strip the spoils, hasten to take the prey: for before the child knows how 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. The Seventy, for a great book, translated a new and great book. And in place of what is found in the Hebrew, I took to me faithful witnesses, they said: for it is at hand, and make faithful men witnesses for me. And for Uriah the Priest, only Uriah; the rest likewise. First the Prophet was sent to Ahaz (Isa 7), to foretell to him what the Scripture records: when he would not listen, the Lord himself speaks to Ahaz, and commanded him to ask for himself a sign in the depth or in the height. When he answered, I will not ask, and I will not tempt the Lord, the impious king is dismissed and the words of God are turned to the house of David, and there is promised to it a Virgin who will bear a son, whose name is to be Emmanuel, that is, God with us. If he is called upon often, Samaria and Syria will be overthrown: overthrown, however, by the king of the Assyrians, who is afterward to capture Judah itself too; so that the whole land of Judea is turned into a wilderness. So again, under another figure, the virginal birth is described. And the Lord told the Prophet not at all to bring out the secret of the new birth among the peoples, but to write it in this great volume which we now read. And, that it may be the more marvelous, to comprise the mysteries of God in human words, and with the pen with which men are accustomed to write. And what is it that is written with a human pen? That the child who is born should swiftly strip the spoils and quickly take the prey, that is, that he should no longer suffer the devil to reign; nor send Angels nor Prophets, but himself come down to save his creatures. So the Prophet does what was commanded, and takes to himself two faithful witnesses: Uriah the priest, who is a teacher of the law, as Malachi says: The lips of the priest shall keep knowledge, and they shall seek the law from his mouth, for he is the Angel of the Lord of hosts (Mal 2:7); and Zechariah the son of Barachiah, who, there is no doubt, was a Prophet. We read that in the reign of Ahaz, Uriah was priest of the Temple of the Lord (2 Kgs 16), whom Ahaz commanded to make an altar like the altar of Damascus. And the book of Days relates (2 Chr 29) that Hezekiah the son of Ahaz sought the Lord in the days of Zechariah, who was instructed in the fear of God.

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).

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).

Uriah is interpreted light of the Lord; Zechariah, memory of the Lord; and Barachiah, blessing of the Lord: by these witnesses the birth of Christ is proved. For he himself in the Gospel, to the two who were going to Emmaus (Luke 24), beginning from Moses and the Prophets, set out that all things had prophesied of him. According to tropology, in a virginal soul, stained by no filth, the word of God, conceived of the Holy Spirit, swiftly strips the spoils from the adverse powers and makes all things serve him. And since it now sees in part and prophesies in part (1 Cor 13), before it can be perfect and rightly call God its Father and the heavenly Jerusalem its mother, while still set in infancy and in progress, it will overcome the strength of Damascus, namely the doctrine of secular wisdom; and will take away the spoils of Samaria, with which the heretics have despoiled the Church, saying: We have no portion in David, nor inheritance in the son of Jesse (1 Kgs 12:16), in the presence of the king of the Assyrians himself, the devil, who will not be able to help them. And such sons are borne not only by Mary, the perpetual Virgin, to the Prophets, but also by holy women to the patriarchs: Sarah, which is interpreted ἄρχουσα, that is, princess; and Rebecca, which in our language sounds patience.

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).

And Isaiah showed himself worthy of the prophetic spirit, and offered himself to the prophetess, that is, to the Holy Spirit, which in the Hebrew speech is called in the feminine gender RUA (רוה), according to what is written: Draw near to the Lord, and be enlightened (Ps 33 [34]:6). So the Lord was conceived of the Holy Spirit. And although human speech cannot unfold the mysteries of his birth, yet Gabriel speaks to the Virgin herself who conceived: The Holy Spirit will come upon you, and the power of the Most High will overshadow you: therefore the holy thing that will be born of you will be called the Son of God (Luke 1:35). Some interpret the prophetess as holy Mary, who, there is no doubt, was a prophetess: for she herself says in the Gospel: For behold, from henceforth all generations will call me blessed: for he who is mighty has done great things for me (Luke 1:48-49), and the rest. And Isaiah is commanded to call that very child, who before was called Emmanuel, now Make haste, strip the spoils, hasten to take the prey. For ascending on high he led captivity captive; he received gifts for men (Ps 67 [68]; Eph 4:8). And before he took a human body and, in the manner of infancy, called God his father and Mary his mother, the strength of Damascus and the spoils of Samaria will be taken away by the king of the Assyrians: so that, not yet born, he might save his people, the house of David, by invocation alone.

How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" Him "Emmanuel," means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly.

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.

For, before the child knew how to call his father and mother, as Isaiah had prophesied of him, he took the strength of Damascus and the spoils of Samaria. That is, before he uttered human speech through his humanity, he took the strength of Damascus or that which gave confidence to Damascus. For, in the estimation of the world, that city had flourished for some time on account of her riches. But preeminence in riches is gained by gold, and the magi as suppliants offered gold to Christ.

For that expression of Isaiah 'He shall take the power of Damascus and spoils of Samaria,' foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria. And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophoenicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God.

I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: ...

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.

And the Lord spoke to me yet again, saying: Because this people has cast away the waters of Siloam that go in silence, and has rather taken up Rezin and the son of Remaliah: 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 flow over all his banks. And he shall go through Judah overflowing, and passing through he shall come up to the neck, and the stretching out of his wings shall fill the breadth of your land, O Emmanuel. He had said above that the strength of Damascus and the spoils of Samaria were to be taken away in the sight of the king of the Assyrians, and that the two kings would be captured when the Assyrian made war: now God speaks to the Prophet in the customary character of the Scriptures, by a figure of Siloam, the spring of Jerusalem, and of the most violent Assyrian river, that it would flood the whole land of Israel with its waters, and go out over the banks of its bed, and be borne with such force that, after it had occupied the land of the ten tribes, it would reach Judah and, passing through, would extend up to the neck: by which he signifies the captivity close at hand. For Judah was not captured at that time, but when all the cities of the two tribes had been subjugated, Jerusalem alone remained, which was freed by the incredible mercy of God. So the might of the Assyrian and of his countless army, which he had described under the flooding of a river, he now shows by another figure: that with his wings, that is, his generals and boundless multitude, he covered the land of Emmanuel, that is, of God who defends it, but yet did not possess it; although Emmanuel is fitted by the Seventy to the following section, not with its proper name, as it is called among the Hebrews, but translated, that is, God with us. And that Siloam is a spring at the roots of Mount Zion, which bubbles up not with continuous waters but at certain hours and days, and comes through hollows of the earth and caves of the hardest rock with a great sound, we cannot doubt, we especially who dwell in this province. And the sense is: because the people of the ten tribes preferred to be subject to Rezin and the son of Remaliah, that is, to the kings of Damascus and Samaria, rather than to the stock of David, which began to reign by my judgment, I will make it serve not at all these kings whom it has taken up, but the Assyrian king, whose might as it occupies the land of Samaria is compared to the flooding of a river. And an apostrophe is made to Emmanuel, that is, to God present, because the Assyrian raised himself up so far as to try to possess even his land, Judah. According to the anagogy, every heretic who joins secular wisdom to his help and seeks to attack Jerusalem, that is, the Church, forsaking the waters of the spring Siloam (John 9), which is interpreted sent, and which leaps up to eternal life, will be handed over to the prince of the Assyrians (whom we shall read of later as the great mind), and, handed over to his power, he will come into the depth of sins. For he is of such arrogance that he dared to show the Savior all the kingdoms of the earth and to say: All these have been handed over to me (Matt and Luke 4). He will try also to enter Judah, that is, the house of confession, and often, through those in the Church who are negligent, he will come up to the neck, desiring to choke those who believe in Christ, and he will stretch out his wings, filling the whole region of Emmanuel; but he will not be able to prevail, because Judah has God present. We read in the Gospel according to John (John 9) that the Lord sent the man blind from birth, whose eyes he had anointed with clay made from his spittle, to the waters of Siloam, and when the blind man had washed off the clay in them, his blindness was wiped away and he received the clear light of his eyes: which, beyond the greatness of the sign, indicates that the blindness of the Jews and of every unbeliever cannot be healed otherwise than if the darkness of former error is put to flight by the doctrine of the waters of Christ, which flows gently without the din and clamor of words. This which is read in the Seventy: And he will walk over all your wall, and will take away from Judea the man who can lift up his head or perhaps do anything, is not found in the Hebrew, and in the Greek codices it has been pierced through with ÷ the slaying spit.

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.

Going down to philosophy implies the greatest danger. Isaias says: "Because this people has rejected the waters of Siloe that flow gently, and melts with fear before the loftiness of Rasin and Romelia's son, therefore the Lord raises against them the waters of the River, great and mighty, the king of Assyria." We should no longer return to Egypt. Let the masters beware, then, not to commend or appreciate too highly the sayings of the philosophers, lest the people take it as a pretext to return to Egypt, or dismiss because of their example the waters of Siloe in which is supreme perfection, and go to the waters of the philosophers in which there is eternal deceit.

Next to these mysteries are the mystery of the tree of life and the mystery of the tree of the knowledge of good and evil. For he who seeks nothing but knowledge tastes of the tree of the knowledge of good and evil. And this is pointed out in Isaias: Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia: Therefore behold the Lord will bring upon them the waters of the river, strong and many. But as Jerome says, the waters of Siloe run with a great rumble: wherefore it is evident that the meaning here is different. The waters that go with silence are Holy Scripture which cannot be learned except in silence: and in that there is enlightenment. As a sign of this, it is said to the blind: "Go, wash in the pool of Siloe (which is interpreted 'sent')." For these waters are found through revelation. But it is fitting first to anoint the eyes with clay made of spittle and dust. Spittle is wisdom. Dust is Christ's flesh. Clay is faith concerning the mystery of the incarnation. But those who have taken Rasin and the son of Romelia are those who seek external sciences. Wherefore the prince of the Assyrians shall have power over them: the Lord willed it. And here it should be noted that the sons of Israel despoiled the Egyptians of their silver vessels: and after that, the Lord never wanted them to be returned.

Obviously the only way to preserve the understanding of this passage is to explain its spiritual meaning. By the softly proceeding water of Siloam it means the gospel teaching of the word of salvation, because Siloam means "sent with a message." This would be God the Word, who was sent by the Father, of whom Moses says, "A ruler will not fail from Judah, nor a prince from his loins, until the one for whom it is stored up comes, and he is the expectation of the nations." For rather than "for whom it is stored up" the Hebrew has "Siloam." The same word, Siloam, is used the same way in this passage for Isaiah, that is to say, "the one who is sent."

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.

Going down to philosophy implies the greatest danger. Isaias says: "Because this people has rejected the waters of Siloe that flow gently, and melts with fear before the loftiness of Rasin and Romelia's son, therefore the Lord raises against them the waters of the River, great and mighty, the king of Assyria." We should no longer return to Egypt. Let the masters beware, then, not to commend or appreciate too highly the sayings of the philosophers, lest the people take it as a pretext to return to Egypt, or dismiss because of their example the waters of Siloe in which is supreme perfection, and go to the waters of the philosophers in which there is eternal deceit.

Next to these mysteries are the mystery of the tree of life and the mystery of the tree of the knowledge of good and evil. For he who seeks nothing but knowledge tastes of the tree of the knowledge of good and evil. And this is pointed out in Isaias: Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia: Therefore behold the Lord will bring upon them the waters of the river, strong and many. But as Jerome says, the waters of Siloe run with a great rumble: wherefore it is evident that the meaning here is different. The waters that go with silence are Holy Scripture which cannot be learned except in silence: and in that there is enlightenment. As a sign of this, it is said to the blind: "Go, wash in the pool of Siloe (which is interpreted 'sent')." For these waters are found through revelation. But it is fitting first to anoint the eyes with clay made of spittle and dust. Spittle is wisdom. Dust is Christ's flesh. Clay is faith concerning the mystery of the incarnation. But those who have taken Rasin and the son of Romelia are those who seek external sciences. Wherefore the prince of the Assyrians shall have power over them: the Lord willed it. And here it should be noted that the sons of Israel despoiled the Egyptians of their silver vessels: and after that, the Lord never wanted them to be returned.

[Isaiah] uses the "king of Assyria" as a symbol for the Antichrist.

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.

Gather together, O peoples, and be conquered, and hear, all you lands far off: take strength, and be conquered. Gird yourselves, and be conquered: take counsel, and it shall be scattered: speak a word, and it shall not be done, for God is with us. For gather together, or be weak and be broken, as others interpreted, the Seventy set know. For the Hebrew word ROU (רעו), because of the likeness of the letter RES (ר) and DALETH (ד), they understood as DOU (דעו). So, O peoples of Samaria and Syria, know that you are weak and feeble, and that with Emmanuel present you can do nothing against Jerusalem, the city of God: and let not only you, who are neighbors, know this, but the whole land far off. For although you gather an army and gird yourselves for battle, and the number of the besiegers is greater than that of the besieged, yet not once but a second time I will say: you are conquered. And whatever counsel you take against Jerusalem will be scattered. And although you said above (Isa 7:6): Let us go up to Judah, and rouse it up while it is at rest, and set over it as king the son of Tabeel, you speak a word indeed, but it will not be done, because God is with us, that is, Emmanuel. We can use this testimony against the gentiles too in time of persecution: that although they seem strong and to overcome us in those who have lapsed, yet they are conquered in those who have shed their blood for Christ, and that after wars peace is restored to the Churches, and all their counsels against Emmanuel are scattered, because God is with us. Those who contradict the truth will also profitably hear it, so that at last they may be overcome by reason, and may not wish to win in falsehood, because whatever they say, perversity can never overcome what is right.

And what the same prophet said has been fulfilled. "God is with us. Know this, O nations, and be conquered." For we who are from the nations have been conquered and overcome. And we who bend our necks beneath his grace stand forth as a kind of spoils of his victory.

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).

For thus the Lord says to me: As with a strong hand he instructed me, that I should not walk in the way of this people, saying: Do not say, A conspiracy; for all that this people speaks is a conspiracy: and do not fear its fear, nor be afraid. Sanctify the Lord of hosts himself: let him be your dread, and let him be your terror. And he shall be for a sanctification to you, but for a stone of stumbling and for a rock of offense to the two houses of Israel: for a snare and for a ruin to those who dwell in Jerusalem; and very many of them shall stumble, and shall fall, and shall be broken, and shall be ensnared, and shall be taken. The Seventy translated this place thus: Thus says the Lord: With a strong hand they have withdrawn from the journey of the way of this people, saying: Lest perhaps they say, It is hard. For all that this people speaks is hard; but do not fear its fear, nor be troubled. Sanctify the Lord of powers himself, and he shall be your fear, and if you have trusted in him, he shall be for a sanctification to you, and you shall not run against him as against a stone of stumbling, nor as against a rock of ruin. But the house of Jacob shall be in a snare and in a valley for those who sit in Jerusalem: therefore very many among them shall be weak, and shall fall and be broken, and shall draw near, and shall be taken. And what follows, men in safekeeping, is to be marked in front with an obelus. Because the Hebrew and the common edition differ much from each other, we have therefore set down both. And first we must discuss the Hebrew. Thus the Lord spoke to me. Who, on account of good works, and the grace which on account of good works I have obtained; or with his strong hand instructed and trained me, that I should not walk in the way of this people and be held in the same error; or certainly he made me withdraw from the most evil way of this people, and said to me: do not fear the conspiracy of the two kings; but consider this rather, that all that this people speaks against me is a conspiracy; and, according to Symmachus, who interpreted ἄνταρσιν, has risen up against me in rebellion. But you, Prophet, and those who are with you, do not fear the plots of the people, but fear the Lord, and let him be your fear. For the fear of the Lord is the beginning of wisdom (Prov 1:7; Ps 110 [111]:9).

According to the Seventy, the people resisted the will of God with a strong hand, and says that all that the Lord has commanded is hard, according to what we read in the Gospel: This saying is hard; who can hear it (John 6:61)? Hence they are commanded to hear the Lord and to fear him alone.

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).

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).

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; [Isaiah 8:12] But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

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).

In the first petition of the Lord's Prayer, our sanctification is sought, and this through the gift of fear, when he says: "Our Father, who art in heaven; hallowed be thy name." Isaiah: "Sanctify the Lord of hosts, and let him be your dread and your fear."

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.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. [Isaiah 8:14] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Christ rose again from the seed of David, as the son of David, because he had emptied himself. How did he empty himself? By taking what he was not, not by losing what he was. He emptied himself; he humbled himself. Though he was God, he made himself known as a man. He was despised as he walked the earth, though he made the sky. He was despised as a mere man, as though he had no power. Not only despised, but on top of that also killed. He was a stone lying flat; the Jews stumbled over him and were shaken. But what does he say about that himself? "Whoever stumbles over this stone will be shaken; but as for anyone upon whom this stone comes, it will crush him." First he lay flat, and they stumbled; he will come from above and crush them, after they have been shaken.

On that day the Sadducees, who say that there is no resurrection, came to him. There were two heresies among the Jews, one of the Pharisees and the other of the Sadducees. The Pharisees held up a righteousness of traditions and observances, which they call deuteroses, and hence they were also called 'divided' by the people; while the Sadducees, which is interpreted 'just', themselves also claimed for themselves what they were not. And whereas the former believed and confessed the resurrection of both body and soul, and angels and spirit, the latter, according to the Acts of the Apostles, denied it all. These are the two houses of which Isaiah teaches quite plainly that they would stumble on the stone of stumbling.

He will be for a sanctification to believers, but to unbelievers for a stone of stumbling and a rock of offense, that is, to the two houses of Judah and Israel; and especially for a snare and a ruin to those who dwell in Jerusalem, on whom very many will strike, and will fall, and will be broken, and, ensnared in the chains of their sins, will be led into captivity. The two houses the Nazaraeans (who receive Christ in such a way that they do not give up the observances of the old Law) interpret as two families, Shammai and Hillel, from whom arose the Scribes and Pharisees, whose school Akiba took over, whom they assert to have been the teacher of Aquila the proselyte, and after him Meir, whom Johanan the son of Zakkai succeeded, and after him Eliezer, and in order Telphon, and again Joseph the Galilean, and up to the capture of Jerusalem Joshua. So Shammai and Hillel arose in Judea not long before the Lord was born, of whom the former is interpreted scatterer, the latter profane: because by their traditions and δευτερώσεις they scattered and defiled the precepts of the Law. And that these are the two houses which did not receive the Savior, who became for them a ruin and an offense.

For if they have trusted in him, they will have him for a sanctification, and will not strike against him as against a stone of offense and as against a rock of ruin. From this place the Apostle too takes a testimony, that Christ became an offense to the Jews, but to the Gentiles foolishness (1 Cor 1:23). And again: Israel, by pursuing the law of righteousness, has not attained to the law of righteousness (Rom 9:31). Why? Because not from faith, but as if from the works of the law, they stumbled against the stone of stumbling, as it is written: Behold, I will lay in Zion a stone of stumbling and a rock of offense: everyone who believes in him shall not be put to shame (ibid., 33). So those who did not receive Emmanuel, but for whom he became a stone of stumbling and a rock of offense, will be broken and led captive. And what he says, But the house of Jacob shall be in a snare and in a valley for those who sit in Jerusalem, signifies this: that they do not dwell on the mountains, nor move in the lofty places of the Scriptures, but always understand lowly things, joining sins to sins, and bound by the snares of their offenses.

For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. [Isaiah 8:14] For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God.

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).

Bind up the testimonies, seal the law among my disciples, and I will wait for the Lord, who hides his face from the house of Jacob, and I will look for him. The voice of the Lord speaking to the Prophet: Because, he says, the Lord has become a stone of stumbling and a rock of offense to the two houses of Israel, and they would not receive Emmanuel sent to them: Bind up the testimonies of the old Instrument, and hand them over to my disciples, who have received the Gospel, namely the Apostles, or apostolic men. Or certainly, let the law and the prophecy until John be bound up among them (Matt 11), and be shut and sealed, so that what they read they may not understand. For in place of disciples, according to the ambiguity of the Hebrew speech, we can also interpret doctrines.

Hence the Prophet answered: Because, the Gospel taking its place, the Law has been shut and sealed among the Jews, and you command that it be assigned not at all to the Jews but to the nations: therefore I will wait for Emmanuel, whom you promise is to come, of whom you said above that he himself is our dread and he himself our terror, and that he is for a sanctification to us; and I will look for the Lord who hides his face from the house of Jacob, that is, from the Jews, because they would not receive him. The Seventy translated this place thus: Then they who are sealed shall be manifest, that they may not learn the law. Which has this sense: when very many have fallen and been broken, and have struck against the stone of stumbling and the rock of offense, then those who are sealed among the people will be manifest, so that they may by no means learn the law of Moses, but obey the precepts of the Gospel.

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.

For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. [Isaiah 8:17-18] Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

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).

Behold, I and my children, whom the Lord has given me for signs and portents of Israel, from the Lord of hosts who dwells on Mount Zion. The Lord, he says, commanded me to bind up the testimony among the Jews and to hand over and seal the law for his disciples, because he had hidden his face from the house of Jacob: therefore I will look for him and wait for my Lord, and not only I, but also the children whom the Lord has given me, namely the other prophets and the sons of the prophets, who were born not of the will of the flesh and of blood, but of God (John 1:13). Of whom the Apostle too spoke: My little children, with whom I am again in travail until Christ be formed in you (Gal 4:19). And these children, that is, the prophets, were given for signs and for portents to Israel, according to what we read in Ezekiel: And Ezekiel shall be for a sign to you (Ezek 24:24). In Zechariah too, holy men and disciples of the prophets are called τερατοσκόποι, that is, watchers of portents and signs, because the Prophets always went before as a sign of things to come (Zech 3:8). This much meanwhile according to the letter. But the blessed Apostle, in the Epistle which is written to the Hebrews (though Latin custom does not receive it among the canonical Scriptures), teaches that this testimony ought to be understood in the person of the Lord and Savior: For which reason he is not ashamed to call them brothers, saying: I will announce your name to my brothers, in the midst of the Church I will praise you (Heb 2:12); and again: I will put my trust in him (ibid., 13); and once more: Behold, I and my children, whom God has given me. Since, then, the children have shared in flesh and blood, he himself likewise became partaker of the same sufferings (Isa 8:18). And how these children were for a sign and a portent to the wisdom of the world and to the pride of the Jews, the same Apostle teaches, who says that the Lord and Savior chose the foolish and weak things of the world, to confound the wise and the strong things (1 Cor 1). Hence the Savior too said to the Apostles: Unless you are converted as one of the children, you shall not enter into the kingdom of heaven (Matt 18:3). And the preacher of the new Gospel becomes a child, who puts off the old man, who is corrupted in the desires of seduction, and puts on the new, who is renewed unto knowledge after the image of the Creator. And that the Lord of hosts dwells on Mount Zion, the same Apostle writes: You have come to Mount Zion and the city of the living God, the heavenly Jerusalem (Heb 12:22). Hence I wonder at a certain one of our people who understands these children as the two sons of Isaiah, whom he begot from the conception of the prophetess his wife, namely Jasub and Emmanuel: of whom the former went before as a sign of the rejection of the former people, the latter of the taking up of the nations. Whoever accepts this will consequently also affirm that the prophet Hosea truly had a harlot for a wife.

Not only do we become his brothers but even his children, for he says, "Behold, I and my children, whom God has given me." Not only do we become his children but also his members and his body. As if the things already mentioned were not enough to prove the love and kindness that he shows toward us, he set down another thing, greater and more intimate than these, when he spoke of himself as our head.

"Give a wise man an occasion, and he will be the wiser," said the divine saying. Taking, then, our "occasion" from the most sacred Apostles for the understanding of the prophetic words, let us pray to God that we may receive wisdom and be able to become "the wiser" through the "occasion" of the Apostles for expounding the prophets. The Apostle, recalling this saying, "Behold, I and the children whom God has given me," then goes on and expounds: "Since therefore the children shared in blood and flesh, he too became near to them, being made a partaker of theirs, that through death he might destroy him who had the dominion of death, that is, the devil, and deliver those who through fear of death were, throughout their whole life, subject to the guilt of bondage." Therefore, "since the children were made partakers of blood and flesh," our Savior too "shared in blood and flesh." For it was foreign to his nature and his divinity to take up "blood and flesh"; but for our sake he took up those things which were foreign to him, that he might make us his own household, who had been made foreign through sin. And the Apostle indeed expounded it thus, saying: "Since therefore the children shared in blood and flesh, he too became near to them, being made a partaker of theirs"; but I would say that, just as "since the children shared in blood and flesh, he too became near to them, being made a partaker of theirs," so, since the "children" cannot hear the stronger discourses — for they must, as "children," hear the words of God — for this reason, having been "made present" in the "blood of the children" for the sake of those who "shared in flesh and blood," speaking "as to little ones," he speaks not divine and unutterable things, but only such things as "little ones" can grasp. And "little ones" are all men, if you compare them to the perfection of the Word; you may name Moses, you may name one of the prophets, you may name John, than whom "there was none greater among those born of women," you may come to the Apostles, to Peter, against whom "the gates of hell shall not prevail," or to Paul, who "was caught up to the third heaven and heard unspeakable words" — you do not lower their glory by saying that they too, in the things they understood, in comparison with the things they did not understand, were trained in the disciplines of "little ones," which are handed down to men. The Savior therefore speaks not of those whom Paul calls "little ones" in Christ and declares must be "given milk to drink" and not "solid food," but of all men together: "Behold, I and my little ones, whom God has given me." But just as among "children" some are more eager than others and more quickly attain the things handed down to them, so, I say, Moses and the prophets, and also the Apostles of the Lord Jesus Christ, were made like gifted "children." Therefore, being aware of themselves — that, even if they made progress, they made the progress of "children" — they said: "We know in part and we prophesy in part." For they did not yet behold the realities of truth, but the shadows of the realities, nor the full light, but a dim image; and so they repeated, saying: "For now we see through a glass and in a riddle, but then face to face." Who then, reading and understanding these things, will be puffed up and exalt himself over his knowledge, or over any of the gifts? For since the things which have come to "children" are far inferior to those which are reserved for grown men, those who seem among the "children" to be of keener and quicker wit ought not to be lifted up and grow proud. And these "children" he calls all men, whom the Savior also pointed out, saying: "Behold, I and the children whom God has given me." The Savior too received a gift from God; for "no one comes to" him, "unless he who sent" him "has drawn" the one coming to the Savior, as we have learned in the Gospel which is according to John. And because he received from the Father, as a gift, those who believe, therefore, prophesying about them, he says: "Behold, I and the children whom God has given me." Nor is he who received to be thought to be without them, since he who "gave" still has them himself.

Then in what follows the Savior prophesies in the prophet, saying that it will come to pass that, when he has received the "children," "signs and wonders shall come to pass in Israel." For it stands thus: "And there shall be signs and wonders in Israel from the Lord of Sabaoth, who dwells on Mount Zion." For he who "dwells in" the watchtower and can behold the truth in every soul, he it is who works "signs and wonders" through the Savior, and after the Savior through the Apostles; and wherever a soul is found fit for the ministry of the "signs and portents" of God — whether according to spiritual healing or perceptibly, for exhorting to faith those who see — God, who then wrought "signs and wonders," is not idle to work them even now.

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.

And when they say to you, Seek from the Pythons and from the diviners, who hiss in their incantations: does not a people inquire of its God? on behalf of the living, of the dead? To the law rather and to the testimony. But if they do not speak according to this word, there will be no morning light for them. And it shall pass through it: it shall fall and shall hunger: and when it hungers, it shall be angry, and shall curse its king and its God. And it shall look up above, and shall gaze at the earth, and behold, tribulation and darkness, dissolution, distress, and pursuing gloom: and it shall not be able to fly away from its distress. If it is the voice of the prophet Isaiah, as the Jews judge: Behold, I and my children, whom the Lord has given me for a sign and for a portent of Israel, then these things that follow too must be believed to be said by him to his disciples. When, he says, the nations and peoples say to you, those of whom it was read above: Be weak, O peoples, and be conquered, why do you want to listen to prophets, why are you deceived by the words of Isaiah and think that he knows the things to come? Seek rather from the Pythons and from the diviners, who hiss in their incantations. In place of which the Seventy translated: Who speak from the earth, who cry out from the belly. For everyone who is of the earth speaks of the earth (John 3:31). And he whose god is the belly, and whose glory is in his shame (Phil 3:19), must be believed to cry out from the belly. Do you answer them and say: Does not a people inquire of its God? on behalf of the living, of the dead? If you, he says, in keeping with the variety of your idols (for you have not one god but many), consult those whom you judge to be gods, and inquire of the dead, or of the images of dead men, about the living: how much more ought we to hear our God through the prophets?

But, as we said above, if it is the person of Christ saying: Behold, I and my children, whom God has given me, then he himself also speaks these things to the Apostles and to the believers from the nations who have received his Gospel. If, he says, your fathers whom you have left say: seek the ventriloquists, whom we understand as pythons (such as the slave girl we read of in the Acts of the Apostles (Acts 16), who was a source of gain to her masters), and those who speak from the earth, which the magi promise to do in the calling up of souls, and the other kinds of evil arts: you ought to know this, that each nation consults its own gods and questions the dead about the welfare of the living.

But the Nazaraeans set out this place thus: When the Scribes and Pharisees tell you to listen to them, who do everything for the sake of the belly, and in the manner of magi hiss in their incantations so as to deceive you, you ought to answer them this: It is no wonder if you follow your traditions, since each nation consults its own idols. So we too ought not to consult you, the dead, about the living: rather God has given us the law and the testimonies of the Scriptures; and if you will not follow them, you will not have light, but gloom will always oppress you, which will pass through your land and doctrine: so that when those deceived by you see themselves in error and suffering a famine of truth, then they will be saddened, or angry, and will curse you, whom they used to think of as their gods and kings. And in vain will they look back to heaven and earth, since they are always in darkness and cannot fly away from your snares.

"And if they say to you: seek out ventriloquists and those who cry out from the earth, who speak empty things, who cry out from the belly — does not a nation seek to its own God? Why do they seek the dead among the living?" Attend, for these things are spoken obscurely, and the meaning must, by God himself granting and revealing it, cohere with what went before. He teaches us therefore not to be disciples of any discourses save the heavenly and the good. For there are certain men "who speak" and who promise true teaching, who "speak" not heavenly but earthly things. "He who is of the earth speaks of the earth; he who comes from heaven is above all; what he has seen and heard, that he testifies." If anyone, he says, to the "children" who believe in me "shall say: seek out ventriloquists and those who cry out from the earth, who speak empty things, who cry out from the belly" — as if to say "seek out" demons (for from the single kind of the "ventriloquist" demon he named, τροπικῶς [figuratively], all demons) — "if they say to you: seek out ventriloquists," that is, "seek" from demons either divination or truth or sacred contemplation, answer them these things which I say. What are the things he teaches them? He says in what follows. And there are certain men who send you — and rather the catechumens, so far as in them lies — to the "ventriloquists." For those who wish you to go to idols, of which it is written "all the gods of the nations are demons," wish you to go not only to "ventriloquists" but to every kind of demon. Yet may "our God, who does what he wills in heaven and on earth," tear us away from demons and make us his own household through our Savior Jesus Christ. See, then, lest at any time the soul of one of you be deceived and still waver and doubt, when it hears that such and such a man in that idol had a demon cure that ailment, or that it divined this thing and that; all these are idols of demons and of men not knowing the truth. Ascend in mind to him who is the "creator of all," and compare this true piety with every piety that is announced to be piety and is not piety, and see that you are blessed. For "who is like you, O people saved by the Lord?" And "blessed is the nation whose God is the Lord its God, the people whom he has chosen for his inheritance." For the nation of the Jews was once a "blessed nation," but it lost its blessedness and was cast out from its place, because him who was sent and had the testimony of the Father — not only through the law and the prophets, but also through "signs and wonders" — it plotted against and slew. The blessedness therefore has passed over to us, the disciples of Jesus Christ, and we believe in him, living unshaken and steadfastly according to that which we have been taught.

"And if they say to you: seek out ventriloquists and those who cry out from the earth, who speak empty things." He named them "empty-speakers." Every discourse that is spoken is either empty or full of truth. Every discourse is empty which is false, but that is full of truth which has the knowledge of the God of the universe and teaches us to believe God, who promises the kingdom of heaven to his saints. See, then, what they say who were not "empty-speakers" nor ever appeared empty in the sight of the Lord God: "We have all received of his fullness." Those who are "empty-speakers" do not have "all of the fullness," but they are "all" empty of truth, empty of virtue, empty of Christ. "If they say to you: seek out those who cry out from the earth, who speak empty things, who cry out from the belly." I wish to state also the reason why the discourse has now taken up this chief one of the "ventriloquist" demons, so as to say: "If they say to you: seek out ventriloquists." You will find that all who make promises and do not have the truth are serving their own belly and in a way do everything for the sake of its pleasure and its abundance — and not only the Gentiles, but also those who, while promising the religion in Christ, are heretics; and not only those, but even among us who are of the Church you will find someone who does everything for the filling of the belly, that he may be honored and receive the gifts which are brought into the church. Such a man speaks "from the belly," and the "fountain" of his discourses is situated in the "belly"; for the "fountain" of his discourses does not "flow" from the heart, does not "flow" from good thoughts, nor from the Holy Spirit. If therefore anyone at any time promises to teach, observe whether his discourses have their beginning "from the belly" or not. But the objection which can be raised against me, I will myself bring forward, lest perhaps someone among you, hearing it from someone, should think either that the Scripture is contrary to itself or that we did not examine how one ought to approve this discourse accusatory against those "who cry out from the belly." What then is the objection? "If anyone," he says, "believes in me, rivers shall flow from his belly, a fountain of water leaping up unto life eternal." Let someone therefore of those who raise the objection say: if the Savior promises "from the belly a fountain of water leaping up unto life eternal," it issues from the just man, and the just man "cries out from the belly," if indeed the "fountain of water" which the Savior promises is in "his belly." But it must be said that perhaps we have two "bellies," and one is bodily, the other spiritual — just as the other parts which seem to be named in the body, such as the eyes, are indeed some of the body, some of the soul. For if it is said of the "eyes": "The commandment of the Lord is bright, enlightening the eyes," I do not think this is to be referred to the bodily "eyes." And if it is said: "He who has ears to hear, let him hear," this is not to be thought to be said of the "ears" of the body, but of the soul, which those who are pure possess, in the hearing of the soul. But also, if it is said in a promise: "Your foot shall not stumble," this is not to be judged to be said of the "foot" of the body; for there is a certain "foot" of the heart entering into him who said: "I am the way." So therefore, like the bodily "belly," there is a "belly" of the soul, of which the just man speaks: "From fear of you, O Lord, we conceived in the belly and were in labor and brought forth the spirit of your salvation, which you have made upon the earth." But whosoever have a "belly" full of empty discourses "which are of the earth," they have a "belly" subsisting "of the earth," of which it is written: "But God will destroy both this and these." The saints therefore have a "belly" in which "from the fear of the Lord they have also conceived," and their "belly" is "full of fountains of water leaping up unto life eternal." Of this "belly" that one says: "And my belly is like new wine without vent, bound up." For he said these things not of the bodily "belly"; for his bodily "belly" was not "full" of divine things and of things near to them, "of wine bound up in a wineskin." Let these things stand for the resolution of the objection.

Now let us return to what we had begun. "If" therefore "they say to you: seek out ventriloquists and those who cry out from the earth, who speak empty things, who cry out from the belly" — "does not a nation seek to its own God?" — answer them these things; but it is said elliptically, ‘answer them these things: "does not a nation seek to its own God?"’ Every "nation," if it "seeks," refers to its own "God" what it has "sought": answer them these things. But you, O Israelites, having the true "God, who is over all," when you "seek," do not "seek out ventriloquists" nor "those who cry out from the earth" nor "empty-speakers," but your own "God." "Why do they seek the dead among the living?" For "dead" are the demons, deprived of the true "life," which says: "I am the life." Do not therefore inquire of the "dead" concerning living matters, for you have received the "law."

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).

So he teaches the disciples, and adds: to the law rather and to the testimony. If, he says, you are in doubt about anything, know that it is written: The nations which the Lord your God will destroy before your face listen to dreams and to diviners; but to you the Lord your God has not so delivered: The Lord your God will raise up for you a Prophet from your brothers, like me; him you shall hear (Deut 18:15). Hence, if you wish to know things that are doubtful, give yourselves rather to the law and to the testimonies of the Scriptures. But if your congregation will not seek the word of the Lord, it will not have the light of truth, but will move about in error and darkness.

But to you God has given the law as a help, so that you can say: the divination of the heathen, who often deceive their worshippers, is not such as ours, which is brought forth from the law without any payment. Hence the Seventy translated: Not as this word, for which there is no giving of gifts. For freely, he says, you have received, freely give (Matt 10:8).

O you, who could not be persuaded to "seek" those things from the "ventriloquists" and "from those who cry out from the earth" empty discourses — attend to the word of truth and the "law," receiving it "for a help to your law." In your "law" it is written: "you shall not" follow "idols"; acting according to the "law," do not attend to "ventriloquists," nor to "those who cry out from the earth." "For he gave the law for a help, that they may say: not like this word, for which no gifts are to be given." For he who has taken up the "law" and has come to know that "the law is for a help" and above all "spiritual" — the law which forbids "ventriloquists" and auguries — he, when he has understood the "law," ought in wonder to say that there is no word in the world, among Greeks or Barbarians, such as is the word of the "law"; for from every word, from all teaching which promises truth, the "law" differs — the law which was given to us by God. "For he gave the law for a help, that they may say: not like this word." What is it that "is not like this word"? There are many words, but "not like this word." For there is no word after the "word" of Moses, after the "word" of the prophets, and much more after the "word" of Jesus Christ and his Apostles. See whether the mind of God has not "cried out" in what has been said: "For he gave the law for a help, that they may say" — those who have received the "law for a help" — "it is not like this word," such as Moses spoke in "the law enacted through angels in the hand of a mediator." But far more worthily can the Church say this: "It is not like this word," which "was made flesh," which "dwelt among us," whose "glory we beheld," not veiled "as Moses" was with a veil, but "glory as of the only-begotten from the Father, full of grace and truth." "It is not like this word," which the Church has received, in which it believes, "through which also it shall be saved," the "word" which "in the beginning was with God, God," the "word" "to whom be glory and dominion unto the ages of ages. Amen!"

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.

The light will pass through it, that is, through your congregation, or land, and you will fall, and you will hunger, and when you hunger you will be angry, according to what is written: And if they are not filled, they will murmur (Ps 58 [59]:16): and you will curse God your king, and in your necessities you will look up above to heaven and down to the earth: and behold, tribulation and darkness, dissolution of the knees, and distress of mind, and gloom of the eyes, and you will not be able to be rescued from the distress. This according to the Hebrews.

But upon the unbelievers will come a most grievous famine, not a famine of bread nor a thirst for water, but a famine of hearing the word of God (Amos 8). And when you hunger you will be saddened, and will curse your prince and your fathers' traditions, that is, the devil and your ancient errors. And he says this to those who have suffered famine of the truth, and will look up above to heaven and down to the earth, and will be in distress, in darkness, and in tribulation: so that they may not see until the time when they too are converted to the Lord. These places call for a broad explanation, but we spare the size of the books, to remove the reader's weariness. These things we have touched on in part according to the translation of the Seventy, which in very many places is out of tune with the Hebrew.

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).