Is 2:1. The word which Isaiah the son of Amoz saw concerning Judah and Jerusalem.
As he is about to begin a new discourse, he prefixes a new title, so that what follows may be distinguished from what preceded. He says that he did not so much hear the word as see it, because when the Lord speaks not through a created intermediary but through Himself, the heart of the one who receives is instructed by His word without words or syllables. For God’s speaking to us is, as it were, to disclose by a hidden power the things that must be done, and suddenly to make the human heart knowledgeable of hidden things without the noise of speech, having been taught by the discourse of eternity itself.
For hearing does not grasp all things spoken at once, since it perceives causes through words and words piecemeal through syllables; but sight apprehends all at once and instantly whatever it is directed toward. Thus God’s speaking to us, when it takes place inwardly, is seen rather than heard, because while it conveys itself without delay of speech, it suddenly illuminates the darkness of our ignorance with light. Therefore the prophet rightly testifies that he saw the word, because in the secret of heavenly visions he knew everything at once by the most lucid intuition of the mind, which he could not express outwardly all at once in speech.
He saw it concerning Judah and Jerusalem, because he divinely perceived what was to come either for the Synagogue or for the Church. For by Judah is first understood the Jewish people and then the Christian people; and by Jerusalem is signified first the Synagogue and then the Church.
As the prophet begins to recount what he had seen, he adds:
Is 2:2. And it shall come to pass in the last days: the mountain of the house of the Lord shall be prepared on the top of the mountains, and shall be exalted above the hills.
But one must ask why he begins by saying And it shall come to pass rather than simply It shall come to pass. For and is a copulative conjunction, and we know that a following discourse is joined only to a preceding one. Yet what he now speaks at the beginning of this narrative cannot be connected to the preceding statements, since it is set apart from them by the insertion of a title. Why then does he begin by saying And it shall come to pass, when there is no preceding discourse to which this can be joined?
Here it must be understood that just as we see bodily things, so the senses of the prophets behold spiritual realities, and those things which are absent to our ignorance are present to them. Hence it comes about that in the minds of the prophets inward and outward things are so united that they see both together, and that at the same time there is within them the word they hear and without them the word they speak.
Thus the reason is clear why he began by saying And it shall come to pass: because he joined the word he spoke outwardly to the word he had heard inwardly. He therefore connected the words he uttered outwardly to the inner vision, and for this reason began by saying And it shall come to pass in the last days. For he adds what he begins to speak outwardly as though that too were something he sees inwardly.
By the last days he means the time of evangelical preaching. For we are those upon whom the ends of the ages have come (1 Corinthians 10:11).
The mountain of the house of the Lord shall be prepared on the top of the mountains. The house of the Lord was the Israelite people. Therefore he is called the mountain of the house of the Lord who deigned to be incarnate from the Israelite people. Now there were holy men in that same people who could rightly be called mountains, because by the merit of their lives they drew near to heavenly things. But the incarnate Only-Begotten was not equal to these mountains, because by His divinity He transcended the merits of all. Hence He is rightly said to be a mountain upon the summit of mountains, because by His divinity He was found to be even above the highest peaks of the saints, so that those who had greatly advanced in God could scarcely touch His footsteps even in the highest point of their contemplation.
Thus He was prepared on the top of the mountains, because He appeared among men above all the loftiness of prophets and apostles, and was exalted above the hills, because He also designated the seventy-two disciples (Luke 10:1), who were indeed lofty but inferior to the apostles, as hills beneath mountains. For He Himself is exalted above all who receive the faith. And all eminent saints who followed the apostles may, in comparison with them, be called hills.
It follows: And all nations shall flow to Him.
Is 2:3. And many peoples shall go and say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us His ways, and we will walk in His paths.
Because through the aforementioned mountains and hills the whole world was to be converted to Christ, it is rightly added: And nations shall flow to Him, and many peoples shall go. And since many of those who were converted urged one another to conversion, it is fittingly said that they would declare: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, that is, to Christ and to the Church.
And He will teach us His ways. His way is peace; His way is humility; His way is patience. For He came into the world to reproaches, insults, and suffering; He endured adversities with equanimity, avoided prosperity with strength, and invited us to the rewards of eternal life. These ways, therefore, He taught to those who later came to faith, that they might follow in His footsteps. For he who says that he abides in Him ought to walk just as He walked (1 John 2:6).
But whence would this understanding come to the nations, that they should flock to Christ? It is added: For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. For the Law of Moses and the word of evangelical preaching went forth from Jerusalem through the apostles into the whole world and taught all nations His ways.
It follows:
Is 2:4. And He shall judge the nations, and rebuke many peoples.
The word of the Lord judged the nations because it condemned their wickedness so that they might be converted to good, and rebuked peoples for their unbelief so that they might come to repentance. Or it is said that the nations are judged because they were to believe, for he who does not believe is already judged (John 3:18). But the peoples—that is, the Jews—are not said to be judged but rebuked, because they did not receive the Son of God who was sent to them.
It follows: And they shall beat their swords into plowshares and their spears into sickles. We see this fulfilled in those who lay aside arms for Christ and cultivate the earth in a religious manner, so that they may obtain their livelihood by just labor.
It follows: Nation shall not lift up sword against nation, neither shall they train any more for war. The unity of faith and charity has brought peace to all nations in Christ. Never does nation lift sword against nation, for the Church of the just, which is spread throughout all nations, is forbidden to raise the sword against anyone. She hears from the Lord: Whoever strikes you on one cheek, offer him the other also; and from him who takes what is yours, do not demand it back (Luke 6:29–30).
Is 2:5. House of Jacob, come, let us walk in the light of the Lord.
Is 2:6. For you have cast off your people, the house of Jacob.
Nation does not lift sword against nation, because the Church of the saints in all nations keeps these commandments. Indeed, this judgment is pronounced only concerning the elect, who walk worthily of the calling to which they were called, with all humility and gentleness, with patience, bearing with one another in charity, being eager to preserve the unity of the Spirit in the bond of peace (Ephesians 4:1–4).
But James reproaches the perverse, who appear to possess Christianity yet engage in discord and conflict: You desire and do not have; you kill and envy and cannot obtain; you fight and wage war (James 4:2).
The Church of the elect, however, which has been gathered from all nations, does not know how to fight against one another—those for whom the Savior prayed, saying: That they may all be one, as You, Father, are in Me and I in You, that they also may be one in Us, so that the world may believe that You sent Me (John 17:21). Of them the psalmist also says: Great peace have those who love Your law, and for them there is no stumbling block (Psalm 119:165).
Therefore, when the nations were called to Christ, it was rightly said that nation shall not lift up sword against nation, neither shall they train any more for war.
After this, he invites the Jewish people to the newness of this grace, adding, as it were: let us set the steps of good works in the light of the Gospel. But seeing them persist obstinately in their old ways, he suddenly turns to the Lord and explains why he had urged them to come to the light, saying: For You have cast off Your people, that is, the Jewish nation, because of their faithlessness.
He then adds the causes of their rejection, saying: Because they are filled as of old, and they have soothsayers like the Philistines, and they cling to foreign children. They are now filled with riches, as their fathers were of old—or with iniquity. There is no end to their treasures, because the greedy man always lacks: not because treasures truly have no end, but because desire has no limit. They are also filled with uncleanness and the filth of idolatry, as they were of old before the Law.
And they have soothsayers like the Philistines, because they consulted magicians and diviners, as did the nations that did not receive knowledge of God. And they cling to foreign children, because they even sought foreign youths in order to commit that abominable crime.
That they are said to be filled with riches is now explained more fully when it is added:
Is 2:7. Their land is filled with silver and gold, and there is no end to their treasures.
Is 2:8. Their land is filled with horses, and their chariots are innumerable, so that the soul of those who possess them is not satisfied. And their chariots are innumerable, because what is possessed contrary to God’s command is unworthy of measure. For the Law forbade the kings of Israel to multiply horses and chariots (cf. 1 Samuel 8:11).
And how they are filled with iniquities and idolatry as of old is shown by what follows: And their land is filled with idols; they worship the work of their hands, what their own fingers have made.
Is 2:9. And man was bowed down, and the man was humbled.
For just as formerly in Egypt they served idols, so now they acted likewise and bowed themselves before images. Yet this must be referred not to the coming of the Lord, but to earlier times. For when the Savior appeared in the flesh, they were not worshipping idols; rather, in ancient times they had worshipped them, just as they had committed the other deeds which are written. Therefore, when the prophet had said that they were cast off by God, he began to show the evils they had already committed and the works to which they were devoted when they were rejected, so that by the merit of their excessive perversity he might declare them to have been justly cast off.
Hence, after the description of so many iniquities, he adds, addressing the Lord to whom he had thus far spoken: Therefore do not forgive them. For that people so grievously offended that they could no longer obtain the remission of sins, because they rejected Christ, who alone takes away sins. For the blood of goats and bulls cannot remove sins (Hebrews 10:4). Thus the Lord Himself said to them: I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sin (John 8:24).
Now we may also understand by the house of Jacob the people of whom it is said: The Lord God will give Him the throne of David His father, and He shall reign over the house of Jacob forever (Luke 1:32). In this house, that is, the Church, the wicked are mingled with the good, and all are commonly called by the same name of Christianity.
What is now said about the house of Jacob must therefore be understood not of the just, but of that multitude of sinners who still confess the name of Christ. To them it is rightly said: House of Jacob, come, let us walk in the light of the Lord, because the light has come into the world, and men loved darkness rather than the light. For everyone who does evil hates the light and does not come to the light, lest his works be exposed; but he who does the truth comes to the light, so that his works may be manifested, because they are done in God (John 3:19ff.).
Thus he says to sinners: Come, let us walk in the light of the Lord, as if to say: Let us cast off the works of darkness (Romans 13:12), and walk as children of light. For the fruit of the light is in all goodness and justice and truth (Ephesians 5:8).
He says let us walk because he is speaking to Catholics, and therefore exhorts them together with himself to good action. But since they despise his admonition and stubbornly persist in the darkness of evil works, he abandons them and, turning to the Lord, immediately pronounces a terrible sentence against them: You have cast off Your people, the house of Jacob, because they are filled as of old.
They are filled with riches, which they greedily gathered and retain, just as they were of old before Christ came; and therefore they were cast off by Him. For He Himself, casting them off, says: Every one of you who does not renounce all that he possesses cannot be My disciple (Luke 14:33).
Other reasons are added for which He cast them off: Because they have soothsayers like the Philistines, that is, they consulted astrologers and diviners like the pagans. And they cling to foreign children, that is, they are joined delightfully to unclean spirits in the commission of evils, as in fornication.
Hence the Lord says through Ezekiel: Oholah committed fornication against Me, and she raged in lust after her lovers, the Assyrians who came near, governors and rulers, all of them desirable young men (Ezekiel 23:5). By Oholah He refers to Samaria; and what is signified by Samaria if not this multitude of sinners? And who are her lovers, the Assyrians, if not evil spirits? For Assyrians are interpreted as “accusers” or “convictors,” and demons are rightly called Assyrians because those whom they now associate with themselves in wickedness, they will accuse and convict in the future judgment.
Oholah therefore committed fornication against her husband and raged in lust after her lovers, because this people, who had been betrothed to Christ, despises His commandments and most willingly fulfills the desires of evil spirits. These are the governors and rulers of the adversarial party, for our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world (Ephesians 6:12).
They are also called young men of desire, because they burn for the corruption of souls, and while they suggest perverse pleasures, they present themselves as beautiful to the inner eyes of the deceived mind. For Satan transforms himself into an angel of light (2 Corinthians 11:14).
Thus the evil spirits whom Ezekiel calls Assyrians and young men of desire, Isaiah here calls foreign children. And what Ezekiel says, she raged in lust after her lovers, is the same as what Isaiah says here: they clung to foreign children.
What he had said, They are filled as of old, he then explains, adding: Their land is filled with silver and gold, and there is no end to their treasures. And their land is filled with horses, and their chariots are innumerable. And it is clear that a people who pursues such things does not seek heavenly realities. You cannot serve God and mammon (Matthew 6:24), that is, riches.
Here it is also added mystically: And their land is filled with idols. For the Apostle shows what is designated by the name of idols when he says: and covetousness, which is idolatry (Colossians 3:5). Therefore, because this people gathers the aforementioned wealth through avarice, it is rightly said that their land is filled with idols.
It follows: They worshipped the work of their own hands, what their fingers have made. They worship the work of their own hands because whatever evil each person performs in particular, he venerates that as his own god—just as gluttons, whose god is their belly (Philippians 3:19).
It follows: And man was bowed down, and the man was humbled. Man was created to behold the supernal light, but being driven outward by sin, he carries the darkness of his mind; he does not desire heavenly things, but turns toward what is lowly; he does not long for what is above, but always occupies his mind with earthly things.
Man therefore was bowed down and the man was humbled. For every sinner who thinks of earthly things and does not seek heavenly ones is voluntarily bent over, because while he follows lower desires, he inclines away from the uprightness of his mind. He who is bent always looks toward the earth and does not remember the price by which he was redeemed, because he seeks what is base.
For all these reasons it is added: Therefore do not forgive them. For all these things are damnable, and upon those who do such things the day of eternal vengeance will suddenly come.
Hence it follows:
Is 2:10. Enter into the rock and hide in the pit of the earth, from the face of the fear of the Lord and from the glory of His majesty.
The rock signifies the hardness of our heart. We enter the rock when we penetrate the hardness of our heart, and we hide in the pit of the earth from the face of the fear of the Lord if, casting out earthly thoughts, we conceal ourselves in the humility of our mind from the wrath of the strict Judge. For the more earth is thrown down by striking, the lower the pavement is shown to be. Thus, if we more diligently cast earthly thoughts out of ourselves, we find ourselves hidden more humbly—and therefore more safely.
For behold, since the day of divine judgment is imminent, the very face of His fear seems already to appear; therefore it is all the more necessary that each person fear Him more intensely, as the glory of His majesty draws nearer. What then must be done, and where must one flee? For where can anyone hide from Him who is everywhere?
Yet behold, we are commanded to enter the rock and hide in the pit of the earth, so that by breaking the hardness of our heart we may avoid the invisible wrath by withdrawing within ourselves from the love of visible things, so that when the earth of corrupt thoughts is cast out, the mind may be hidden within itself more securely the more humbly it is concealed.
After the prophet has given counsel on how one might hide from the wrath of that day, he then adds concerning those who neglect to hide themselves thus:
Is 2:11. The eyes of the lofty man are humbled, and the height of men shall be bowed down, and the Lord alone shall be exalted in that day.
The judgment is still awaited as future, yet it is spoken of as though already past: The eyes of the lofty man are humbled. For with God the judgment is already accomplished. He who does not believe is already judged (John 3:18). Therefore, although someone may still outwardly appear exalted by earthly power, inwardly he is already humbled and cast down before the eyes of God.
Or what is said, The eyes of the lofty man are humbled, may be understood as spoken in place of will be humbled. And this lofty man may be understood especially as that son of perdition, who opposes and exalts himself above all that is called God or that is worshipped, whom the Lord Jesus will slay with the breath of His mouth and destroy with the brightness of His coming (2 Thessalonians 2:4).
And the height of men shall be bowed down, because everyone who exalts himself will be humbled (Luke 14:11). But the Lord alone shall be exalted in that day, because then will be perfectly fulfilled what is written: You have subjected all things under His feet. But now we do not yet see all things subjected to Him (Hebrews 2:8).
The prophet, having said that the height of men will be bowed down, proves this by enumerating it in parts, adding:
Is 2:12-16. For the day of the Lord of hosts shall come upon everyone who is proud and lofty, upon everyone who is arrogant—and he shall be humbled; 13. Upon all the cedars of Lebanon, lofty and lifted up, and upon all the oaks of Bashan: 14. Upon all the high mountains and upon all the exalted hills; 15. Upon every lofty tower and upon every fortified wall; 16. Upon all the ships of Tarshish and upon everything that is beautiful to behold.
The day of the Lord’s vengeance, he says, will come upon everyone proud in mind and exalted in power—that is, upon everyone who swells with the excellence of authority, and upon everyone who pursues the boasting of arrogance.
Cedars are trees of such great height that by their loftiness they surpass all other trees. Lebanon means “whiteness.” And what is signified by Lebanon if not the glory of this world? And what by the lofty and lifted-up cedars of Lebanon, except those who, placed in the highest dignities of the world, raise the neck of their mind in pride? Hence it is written: I saw the wicked highly exalted and lifted up like the cedars of Lebanon (Psalm 37:35).
Oaks are great and sturdy trees. Bashan means “fatness” or “richness.” And what is signified by fatness, which is almost entirely the belly, if not gluttony and indulgence of the flesh? For fatness arises from continual abundance of food. Therefore, by the oaks of Bashan are designated those who, because of worldly power and hardened arrogance of heart, are great and rigid, and who fatten their flesh through indulgence of the belly.
Rightly, therefore, will the day of vengeance come upon all the lofty and lifted-up cedars of Lebanon and upon all the oaks of Bashan.
By the high mountains may also be understood proud kings and emperors; by the exalted hills, consuls and other officials and leaders swollen with pride, upon whom due vengeance will come.
What is signified by the lofty tower if not any soul that exalts itself and surpasses others in strong worldly power? And what by the fortified wall if not the rich, who are fortified by their wealth and who also fortify and protect others in their evil deeds?
Upon these also, therefore, the day of the Lord will come.
By many names, then, he has designated the proud powers of the world, because there are many dignities in this world through which many acquire destruction for themselves.
Now Tarshish is said to mean the sea. And what is the sea if not this present age? What then are the ships of Tarshish if not the minds of human beings, which are carried through the bitter sea of this world by various desires?
Again, Tarshish is interpreted as the exploration of joy. And what are the ships of the exploration of joy except human minds that in this world seek out the pleasures of present delights by satisfying their concupiscences? And what is beautiful to behold except everything that is desired in the world, which deceives the eyes of those who look upon it with false or empty beauty?
Therefore the day of the Lord will come upon all the ships of Tarshish and upon everything that is beautiful to behold. And here the previously stated judgment is repeated when it is added:
Is 2:17. And the loftiness of man shall be bowed down, and the height of men shall be humbled, and the Lord alone shall be exalted in that day.
Then those who now raise themselves proudly will be bowed down, and the Lord will then be exalted, whose humility they now despise.
It follows:
Is 2:18. And the idols shall be utterly broken.
The idols will then be broken, because the sin of avarice will be punished with eternal torments. For as the wise man says: The offense will be crushed together with the offender (Ecclesiasticus 27:3). Or it may be understood thus: the Lord will be exalted, man will be humbled, and idols will be crushed. For human reasoning appears to possess coherence only so long as it is not compared with divine knowledge. But when falsehood approaches truth as stubble approaches fire, it is quickly consumed and fails; and all doctrines of falsehood—which are now called idols because they are simulated and fabricated—will be utterly crushed.
And when someone is struck with fear of the Lord, he will first hide these idols in the cave of his heart and in the depths of the earth, not daring to bring forth what he had wickedly devised. For God is so perfect that He casts out what was previously concealed and does not permit it to remain within Him.
It follows:
Is 2:19. And they shall enter into the caves of the rocks and into the clefts of the earth, from before the terror of the Lord and from the glory of His majesty, when He rises to strike the earth.
This is read likewise in the Apocalypse of John: The kings of the earth and the princes and the tribunes and the rich and the strong and every slave and free man hid themselves in caves and among the rocks of the mountains, and they say to the mountains and the rocks: Fall upon us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand? (Revelation 6:15–17).
Therefore, when the coming of the strict Judge draws near, when great and terrible signs frequently appear, and men grow faint with fear and with anticipation of what is coming upon the whole world (Luke 21:26), they will enter into caves and clefts of the earth, wishing to hide themselves from the face of the impending evils.
The coming of the Judge is therefore called His rising, just as blessed Job says: What shall I do when God rises up to judge? (Job 31:14). For now He sits at the right hand of majesty on high, but then He will rise to strike the earth when He comes to judge the world.
Yet these things may also be understood of the destruction of the Jewish nation carried out by the Romans. For he says: The day of the Lord of hosts shall come upon everyone who is proud and lofty, and so forth. The proud and arrogant—the cedars of Lebanon and the oaks of Bashan—may be understood as the Pharisees and all those who held primacy among that people; the mountains and hills as their rulers; the towers and walls as their cities and fortifications; the ships of Tarshish as those who then fought against the Romans on the waters, such as on the Sea of Galilee; and everything beautiful to behold as, in general, whatever appeared fair or honorable among them.
For upon all these things the wrath of God came. And the Lord alone was exalted in that day, that is, at that time, because God exalted Him and gave Him a name which is above every name, that at the name of Jesus every knee should bend (Philippians 2:9). And when the Gentiles came to the faith, idols were utterly crushed.
The Jews, however, entered into the caves of the rocks and into the clefts of the earth from before the terror of the Lord, when He rose through the Romans to strike them; for when their cities were captured, they hid themselves in caves and underground places, as even Josephus did with his companions.
And because at that time every Gentile was converted to truth through repentance, it is rightly added:
Is 2:20. In that day a man shall cast away his idols of silver and his idols of gold, which he made for himself to worship, to the moles and the bats.
Is 2:21. And he shall enter into the clefts of the rocks and into the caverns of the stones, from before the terror of the Lord and from the glory of His majesty, when He rises to strike the earth.
The day is here taken for the time when the light of truth shone upon the world through the apostles. Man is usually so called when he transcends bestial sense by reason. Thus man—that is, each rational thinker—cast away idols in that time.
For in them they were worshipping moles and bats. Moles are blind and dwell beneath the earth; they dig into the inner parts of the ground and drive what they excavate outward. And what are signified by moles except demons, who, lacking the light of inner vision, dig into the hearts of the carnal like earth with unlawful suggestions and cause what they wickedly suggest to break forth into speech and action?
Bats, moreover, fly when darkness falls and by night, and often crawl upon the ground. So too evil spirits, lovers of darkness: because they exalt themselves by the subtlety of their nature, they fly; but because they have been cast down from heavenly things and can no longer lift themselves by any hope of what is above, they crawl upon the earth.
These two vices especially deceive human minds in which inner light is lacking, because they deceive some through pride and others through lust. For in those whom they lift up in the arrogance of pride as if they were wise, they fly; but in those whom they cast down through lust, they crawl upon the earth.
Thus the Gentiles worshipped these moles and bats in their idols, and therefore each rational thinker cast them away once he heard the preaching of the truth, and entered into the clefts of the rocks and the caverns of the stones from before the terror of the Lord.
It was said to Moses in Exodus: I will place you in the cleft of the rock, and I will protect you with My right hand (Exodus 33:22). Now the rock was Christ (1 Corinthians 10:4), and the cleft of the rock is the wound in Christ’s side, in which whoever flees faithfully is most securely protected.
Therefore, just as there Christ is understood by the rock, so here by the rocks and stones are understood the saints; and just as by the cleft is understood the wound of the Lord’s side, so by the clefts of the rocks and the caverns of the stones are understood the wounds of the holy martyrs.
Thus whoever, conscious of sins and fearful of the coming judgment, faithfully and humbly seeks the protection of those whom he knows suffered for Christ, and begs to be protected from the coming wrath by their merits and intercessions, enters into the clefts of the rocks and the caverns of the stones from before the terror of the Lord and from the glory of His majesty, which will be revealed when He rises to strike the earth.
Or again, the Lord rose to strike the earth when He shook the hearts of the Gentiles to repentance. And daily He strikes the earth whenever He disturbs the mind of a sinner so that he may be converted. Then man—that is, one who thinks rationally—enters the aforesaid clefts of the rocks.
Or silver and gold may be taken as speech and understanding, from which idols of perverse doctrines are fashioned. Whoever casts these away enters the clefts of the rocks and the caverns of the stones, not into the dust of the earth or vile mud, but so that he may stand upon firm reason and find for himself diverse openings of virtues through which he may reach the truth.
The prophet, however, had spoken at length about the destruction of the Jews. Now, therefore, considering that they were to suffer these things because of the killing of the Savior, he warns them to desist from it, saying:
Is 2:22. Therefore cease from man, whose breath is in his nostrils, for he is esteemed exalted.
What is signified by nostrils if not foreknowledge, and by breath if not knowledge? For often we grasp by scent what we do not see; thus certain things, even when far away, become known to us by their quality, and by breath we frequently foresee even what is unseen.
Therefore the breath of our Redeemer is said to be in His nostrils, so that His knowledge may be understood as foreknowledge—because whatever became known in His human nature, He surely foreknew from His divinity. And why He has breath in His nostrils, the prophet immediately adds, saying: For He Himself is esteemed exalted.
As if he were to say: He who came down from heavenly things to the lowest depths foresaw from above what was to come below. Cease, he says, from this man—because of the evil you inflict upon Him—and listen to what follows.
CONTINUE
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