This post was translated using ChatGPT.
A SUMMARY OF THIS POST
Thomas Aquinas examines the biblical narrative of Israel’s history by dividing it into a clear progression from Assyrian devastation to divine deliverance. He identifies three distinct waves of persecution—led
by Tiglath-pileser, Shalmaneser, and Sennacherib—that systematically
stripped the land of its people and burdened the survivors with
"heaviness." Amidst this ruin, Aquinas interprets the prophetic promise
of a great light as a transition from the darkness of uncertainty to a state of divine consolation. Ultimately, the text illustrates that while enemies may multiply, their joy is frustrated by a Savior who breaks the yoke of servitude and restores the nation through the zeal of the Lord.
“In the former time the land was lightened.”
Here he sets forth the manner and order of the destruction: first according to the diversity of those punished, and second according to the diversity of punishments; at that point, “He sent forth a word.”
The first division falls into three parts, corresponding to the three persecutions carried out by the Assyrians against the land of promise. First, Tiglath-pileser, during the reign of Pekah in Samaria, carried into captivity two and a half tribes that were beyond the Jordan with respect to Jerusalem, and from the tribes of Zebulun and Naphtali, which were on this side of the Jordan, only so much as might be compared to half a tribe. With regard to this he says: “In the former time,” that is, at the time of the first captivity, “the land of Zebulun and the land of Naphtali was lightened,” that is, diminished of its inhabitants. This perhaps was not very burdensome to those who remained, because many possessions were left to them. Concerning this, see 2 Kings 15.
Second, Shalmaneser came in the ninth year of Hoshea and carried away the remnant of the ten tribes who were on this side of the Jordan with respect to Judea. With regard to this he says: “in the latter time,” that is, in the final general captivity of the ten tribes, “the way of the sea,” that is, the region by which one goes to the Sea of Gennesaret, “of Galilee,” that is, the region situated in Galilee, “of the Gentiles,” which lies beyond the Jordan with respect to the Assyrians, though on this side with respect to Judea, “was made heavy,” that is, pressed down by the heavy weight of tribulation.
Now Galilee is twofold: one in the tribe of Zebulun, the other in the tribe of Naphtali, near Tyre. It is called “of the Gentiles” either because many nations dwelt there, or because of dominion, since Solomon had given it to the king of Tyre (2 Kings 17).
Third, Sennacherib came, captured the cities of Judah, and besieged Jerusalem, as is said in 2 Kings 18. Of this third persecution the prophet speaks here, saying “the people,” and he promises salvation to the Jews. Accordingly, he does two things: first, he promises the grace of salvation; second, he assigns the cause, “the zeal of the Lord of hosts.”
Concerning the first, he does three things. First, he promises salvation; second, he traces the order of salvation, where it says “You have multiplied”; third, he describes the Savior himself, where it says “a child.”
He promises salvation against two evils. First, against perplexity: and with regard to this he says, “the people of Judea who walked,” that is, proceeded in their affairs, “in darkness,” of doubt, “have seen a great light,” the day of consolation. Second, against the severity of punishment: “those who dwelt in the land of the shadow of death,” that is, Judea, which because of severe persecution was like death itself—“a light has arisen for them,” the light of divine consolation. Hence below (Isaiah 60): “Arise, be enlightened, Jerusalem, for your light has come, and the glory of the Lord has risen upon you.”
“You have multiplied the nation.”
Here he sets forth the process and order of salvation in four respects. First, with regard to the frustration of the enemies, and thus he says: “You have multiplied the nation”—that is, in the army of Sennacherib—“and you have not magnified their joy,” so that they might not accomplish what they had planned. Job 5: “He brings the counsels of the wicked to nothing.”
Second, with regard to the plundering of the enemies: this occurred when, after they had been slain by the Angel (as is said below in Isaiah 36), the people went out to gather their spoils. Hence they are compared to reapers and conquerors: “They shall rejoice.” Below (Isaiah 35): “They shall obtain joy and gladness, and sorrow and sighing shall flee away.”
Third, with regard to liberation from servitude. For tyrants burden with commands, and with respect to this he says: “For the yoke of his burden,” that is, of Sennacherib, which was removed. They afflict with punishments, and with respect to this he says: “and the rod of his shoulder,” that is, with which they struck the shoulders. They despoil of goods, and therefore he says: “the scepter of his oppressor.” Below (Isaiah 14): “How the oppressor has ceased, the tribute has stopped!” This shall be done “as in the day of Midian,” that is, as Gideon overthrew the Midianites (Judges 7).
Fourth, with regard to the punishment of the enemies. These things shall happen because “every violent plunder,” that is, violent plunderers, with respect to the harm they inflicted on goods, and “every garment rolled in blood,” with respect to the harm inflicted on persons, “shall be for burning.” For indeed they were literally burned. Below (Isaiah 10): “And beneath his glory a burning shall be kindled, like the burning of fire.”
“For a child is born to us.”
Here he describes the Savior: first with respect to reception, second with respect to naming, where it says “and he shall be called,” third with respect to power, where it says “his dominion shall be multiplied.”
We receive him in our nature, in birth: “A child is born to us.” Luke 2: “I bring you good news of great joy, which shall be for all the people, for today a Savior has been born to you, who is Christ the Lord, in the city of David.”
We receive him in our knowledge, by the Father’s attestation. Matthew 17: “This is my beloved Son, in whom I am well pleased; listen to him.” Bernard says: a child is easily appeased and readily forgives. We are poor and can give little; yet through that child we can be reconciled to Christ the child, if we so will.
“And a son is given.”
We also receive him in divine reverence through the Passion: “That at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth” (Philippians 2). “And the dominion was placed,” that is, the Cross, by which he was exalted to sovereignty. John 19: “And bearing his cross for himself, he went out to the place called Calvary.”
“And he shall be called.”
Here he sets forth his names. First, a name expressing divine wisdom: “Wonderful.” Psalm 139: “Your knowledge is too wonderful for me.” Hence all his works were wonderful, and especially the union of the two natures in one person.
With respect to the human nature: “Counselor,” adding counsel to precepts. Ecclesiasticus 6: “Let one counselor out of a thousand be yours.”
Expressing divine power: “God.” Below (Isaiah 45): “Truly you are a hidden God.”
With respect to the human: “Mighty,” in virtue. Job 9: “He is wise in heart and mighty in strength.”
Third, a name expressing the abundance of goodness with respect to the divine: “Father of the age to come,” that is, begetting sons unto glory. Hebrews 2: “It was fitting for him… in bringing many sons to glory, to perfect the author of their salvation through suffering.” Below (Isaiah 22): “He shall be as a father to the inhabitants of Jerusalem.”
With respect to the human: “Prince of peace,” insofar as he is mediator. “For he himself is our peace, who has made both one” (Ephesians 2).
“His dominion shall be multiplied.”
Here he describes his power: first with respect to the greatness of the kingdom; second, with respect to its nobility, “upon the throne”; third, with respect to eternity, “from now on and forever.”
First, the greatness of the kingdom: “His dominion shall be multiplied.” Daniel 7: “All kings shall serve and obey him.” With respect to peaceful rest: “and of peace there shall be no end.” Below (Isaiah 26): “You will keep peace, because we have hoped in you.”
“Upon the throne of David.”
Here he describes the nobility of the kingdom: upon the throne of David, that is, upon the Church, which is signified by the kingdom of David. Luke 1: “The Lord God will give him the throne of David his father.”
With respect to the effect of the kingdom: “to establish it,” for resistance and strengthening, even for attack, “in judgment,” that is, through judgment. Jeremiah 23: “A king shall reign and act wisely and execute judgment and justice in the land.”
With respect to eternity: “from now on,” that is, from the time of the Incarnation, “and forevermore.” Daniel 7: “His power is an everlasting power that shall not be taken away, and his kingdom one that shall not be destroyed.”
Finally, he gives the motive for granting this: “the zeal,” that is, the love of God the Father. John 3: “For God so loved the world that he gave his only-begotten Son.”
The Jews explain this of Hezekiah. But it is clear that his kingdom was not established forever, nor do the names fit him, since they signify divine eminence. For this reason the Septuagint passed them over and put in their place “the Angel of great counsel.”
It should be noted regarding the words “a child is born,” that Christ is called a child, first, in birth, because of age (Matthew 2: “Entering the house they found the child with Mary his mother”); second, in possession, because of poverty (2 Corinthians 8: “Though he was rich, yet for your sake he became poor”); third, in heart, because of humility (Matthew 11: “Learn from me, for I am meek and humble of heart”); fourth, in death, because of the lowliness of death (Wisdom 2: “Let us condemn him to a most shameful death”).
It should also be noted regarding the words “a son is given to us,” that Christ is given to us, first, as a brother (Song of Songs 8: “Who will give you to me as my brother?”); second, as a teacher (Joel 2: “He has given you a teacher of righteousness”); third, as a watchman (Ezekiel 33: “I have made you a watchman for the house of Israel”); fourth, as a defender (Isaiah 19: “He will send them a savior and defender”); fifth, as a shepherd (Ezekiel 34: “I will raise up over them one shepherd”); sixth, as an example of action (John 13: “I have given you an example”); seventh, as food for the journey (John 6: “The bread that I shall give is my flesh for the life of the world”); eighth, as the price of redemption (Matthew 20: “To give his life as a ransom for many”); ninth, as the reward of recompense (Revelation 2: “To the one who conquers I will give the hidden manna”).
Finally, it should be noted concerning the words “upon his shoulder,” that God placed upon the shoulder of Christ, first, sins, as upon a satisfier (Isaiah 53: “The Lord has laid on him the iniquity of us all”); second, the key, as upon a priest (Isaiah 22: “I will place the key of the house of David upon his shoulder”); third, dominion, as upon a ruler (Isaiah 9: “The dominion was placed upon his shoulder”); fourth, glory, as upon a triumpher (Isaiah 22: “I will hang upon him all the glory of his father’s house”).
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