Commentary on Isaiah Chapter 54
There could be doubt regarding the subject matter of this chapter, unless the blessed Apostle himself, addressing the Galatians, were to allege and explain this present chapter concerning the vocation of the Gentiles, introducing this scripture according to the translation of the Seventy Interpreters. And the order is fitting. For in the preceding chapter, Isaiah spoke of the Passion of Christ. Since, therefore, he knew and abundantly predicted in this book that the people of the Jews would be blinded at the coming of Christ, and that the Gentile people would be called to the faith, now in this chapter, showing the fruit of the Lord's Passion, he exhorts the Gentiles to spiritual joy because of the benefits of Christ to be bestowed upon them.
On the Joy of the Gentiles (Isaiah 54:1)
And he says: "Rejoice in the Lord, giving thanks, O barren one who do not bear." That is, O Gentility, or the Church gathered from the Gentiles, concerning whom it was said above: "The desert and the wayless land shall be glad, and the solitude shall rejoice." "Sing praise," joyfully praising God, just as it is written: "Sing joyfully to God, all the earth; serve the Lord in gladness." "And break forth," that is, from the great fullness of interior hilarity, burst forth into exterior exultation and manifest signs of internal joy, according to what is written: "My heart and my flesh have rejoiced in the living God." Whence the Apostle thus alleges: "Break forth and cry out, you who did not bear." That is, O Gentile people, who existed spiritually barren, generating neither meritorious works nor spiritual children, knowing neither the Law nor the Prophets. Concerning this barren one, that is expounded in the Psalm: "Who makes a barren woman to keep house, a joyful mother of children." Also that of the First Book of Kings: "The bow of the mighty is overcome," that is, the bow of the Jews, "and the weak are girded with strength," that is, the Gentiles, "until the barren one has borne many, and she who had many sons is weakened."
The cause of such great joy is added: "For many are the children of the desolate." That is, the spiritual children of Gentility, or of the Church once abandoned, are more numerous than those of her "who has a husband," that is, the Synagogue, which at that time had a Spouse in heaven. More now believe from the Gentiles than formerly from the Jews. From which it is clear that he is speaking not of the same people according to diverse states, but of two peoples, by the likeness of two women: one bereaved of her husband, the other married.
On the Expansion of the Church (Isaiah 54:2-3)
"The Lord says: Enlarge the place of your tent, and stretch forth the skins of your tabernacles. Spare not, lengthen your cords and strengthen your stakes." Just as Isaiah designated Gentility under the metaphor of a bereaved and barren woman, so now he describes the construction and amplification of the Church, or the increase of divine worship in the New Law, under the likeness of a material tabernacle. For its extension and strong augmentation, it is necessary to enlarge the place of the building, extend the coverings of the house, prolong the cords, and consolidate the stakes by which the parts of the building are connected.
By these things, therefore, it is signified that in the time of the Evangelical Law, the Church of God would be constructed throughout the whole world, nor would sacrifice be offered to God in only one place and temple as in the Old Testament, but everywhere in the lands. Because of which the Lord speaks in Malachi: "From the rising of the sun even to the going down, my name is great among the Gentiles, etc." "For you shall spread abroad to the right hand and to the left," that is, you shall be diffused through all parts of the world. "And your seed shall inherit the Gentiles," that is, it shall rule over the common people and govern them, just as it was said of the Apostles: "You shall make them princes over all the earth." "And you shall inhabit the desolate cities," that is, you shall repair the assemblies and places of the infidels and serve the Lord in them.
On Freedom from Shame (Isaiah 54:4)
"You shall be perfectly liberated by Christ. Fear not with inordinate fear, nor become fainthearted, O Gentility, because you shall not be confounded nor finally put to shame." For "you shall not be put to shame," that is, you shall not suffer shame eternally, although for a time you ought to repent of your past vices with blushes and shame, just as the saints did, to whom the Apostle writes: "What fruit had you then in those things of which you are now ashamed?" For there is a certain good shame, concerning which we read in Jeremiah: "You have had the forehead of a wanton woman; you refused to be ashamed." And in Ecclesiasticus: "There is a confusion bringing sin, and there is a confusion bringing grace and glory." There is also a confusion of punishment and eternal damnation, concerning which the Psalmist says: "O my God, in you I trust; let me not be ashamed."
"Because you shall forget the confusion of your youth, and the reproach of your widowhood you shall remember no more." As has already been made clear, Isaiah here speaks of Gentility, which he called desolate and without a husband. How then does he now assert that she will not remember her widowhood? For if she was made a widow, surely she once had a husband. It must be answered that Gentility is called desolate and barren for the time of the Old Testament, or rather from the time when the precept of circumcision was given to Abraham. Indeed, before that time, there was no distinction of Jews and Gentiles. But circumcision was commanded to Abraham so that he and his posterity, in whom the divine worship remained, might be distinguished from the rest who were declining to idolatry, who were called Gentiles.
Therefore, when Gentility before the time of Abraham had the natural law and kept it, she had a husband. But when, in the time of Abraham or thereabout, she was led to idolatry, she was left and made a widow. And the confusion of her youth can be referred to this time; the reproach of her widowhood, however, refers to the same time or to the time of the written law given through Moses. Moreover, the Synagogue had the confusion of youth when, namely, in the desert she declined to idolatry. But the reproach of her widowhood began from the time she rejected Christ, who said to her: "Your house shall be left to you desolate."
Therefore, it is promised to the Church gathered from the Gentiles that after her conversion to Christ, she shall not remember the confusion of her youth or her reproach, such that such remembrance would result in evil for her, because through the grace of Christ she is snatched from both evils. Nor is there in the Church, in Christ, a distinction of Jew and Greek, according to what the Apostle says: "In Jesus Christ neither circumcision avails anything, nor uncircumcision, but a new creature," namely, a man regenerated from water and the Holy Spirit. But in the future resurrection, the Church shall be most fully redeemed from the aforesaid evils.
On the Lord as Husband and Redeemer (Isaiah 54:5-6)
"Because he that made you shall rule over you," that is, henceforth you shall not serve idols nor be subject to the command of demons and the yoke of vices, but God shall rule you, of whom it is written: "Is not he your father, who has possessed you, and made you, and created you?" And thus you shall attain beatitude, concerning which it is read: "Blessed is the nation whose God is the Lord, the people whom he has chosen for his own inheritance." "Blessed forever," and to Titus: "The Lord of hosts is his name." At whose nod the pillars of heaven tremble, under whom those who bear the world bow down. "And your Redeemer, the Holy One of Israel," that is, Christ, the Savior of the world, who was sent not except to the lost sheep of the house of Israel. "He shall be called the God of all the earth."
We see this fulfilled. For by all the faithful dwelling in the whole world, Christ is called the true God, of whom the Apostle says to the Romans: "Who is over all things, God blessed forever." To Gentility are imparted the benefits of Christ, the benignity and humanity of our Savior God. Whence Zacharias says: "In that day the Lord shall be King over all the earth." And in Malachi the Lord says: "I am a great King, says the Lord, and my name is dreadful among the Gentiles."
From which it is most certainly known that these things are not said of that earthly Jerusalem or the people of the Jews. For only in Judea was the grace of God; God was not known except in Judea; his name was great in Israel. But concerning those of whom we now speak, Christ the Savior of Israel is called God not only of the Jews but of all the earth by the Gentiles.
On Divine Mercy and the Covenant (Isaiah 54:7-10)
"Because the Lord has called you as a woman forsaken and mourning in spirit," O Church gathered from the Gentiles. Thus she was called metaphorically when it was said to her: "Rejoice, O barren one," and "Many are the children of the desolate," etc. For a woman desolate and barren is sad and left behind. Therefore it is added: "And as a wife cast off from her youth, said your God." "For a small moment," that is, for a brief time with respect to the eternity to be bestowed upon you, "I have forsaken you," without faith and grace, namely, from the time when you declined to idolatry until the first coming of Christ. "And in great mercies I will gather you," with a spiritual gathering through faith and charity in ecclesiastical unity, and thereafter in the Triumphant Church.
"In a moment of indignation," that is, in a brief hour of my wrath, "I have hid my face from you for a little while," that is, the regard of my piety, leaving you in your errors and miseries. "And in eternal mercy I have had mercy on you," because from that time when I began to convert you to the faith, I have not ceased to impart grace to you until I lead you to the light of glory. But it is said "In a moment of indignation" because all tribulation of the present life is momentary with respect to eternal felicity, just as the Apostle says: "For that which is at present momentary and light of our tribulation, works for us above measure exceedingly an eternal weight of glory." Wherefore he says again: "The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us."
"Said your Redeemer, the Lord," namely, Christ, of whom it is written in the Acts: "This is the Lord of all." Consequently, the Lord confirms the aforesaid promise by an example: "As in the days of Noah, this is to me," that is, just as I firmly established in the time of Noah that which is subjoined, so immovably have I established with myself to fulfill what I promise you. To whom, namely, Noah, I swore that I would not bring the waters of the flood anymore upon the earth. Whence it is written in Genesis: "The Lord said to Noah: I will no more curse the earth for the sake of men; for the sense and thought of man's heart are prone to evil." And again: "I will set my bow in the clouds, and it shall be for a sign of a covenant between me and the earth."
So I have sworn, and not except by myself, than whom nothing exists more true or worthy, "that I will not be angry with you and will not rebuke you," O Church, in the way that I rebuke the reprobate. Nevertheless, in the present I will rebuke you paternally, lest afterwards I rebuke you more harshly. But if this is understood concerning the Church for the state of her triumph in the homeland, then it is to be understood absolutely; for no anger, no rebuke has place in the Triumphant Church. "For the mountains shall be moved with local motion and the hills shall tremble," just as it is had in the Psalm: "Who looks on the earth and makes it tremble; who touches the mountains and they smoke." Also in Ecclesiasticus: "The mountains together and the hills and the foundations of the earth, when God looks upon them, shall be shaken with trembling."
"But my mercy shall not depart from you, and the covenant of my peace, which I have made with you, shall not be removed," that is, it shall not be taken from you. Rather, just as I said in the Gospel: "Heaven and earth shall pass away, but my words shall not pass away." For Christ neither generally takes away grace in the present nor glory in the future from the Church. "Said your Compassionate One, the Lord."
On the Foundation of the Church (Isaiah 54:11-13)
"O poor little one," that is, you, O Church, who are poor in spirit and once without spiritual riches, namely, the Law, the Prophets, and the gifts and graces of the Holy Spirit, "you were tossed by a tempest," that is, agitated by various persecutions, who were without any internal and spiritual divine consolation before you were converted to Christ. "Behold, I will lay your stones in order," and "I will found you in sapphires," and "I will make your bulwarks of jasper," and "your gates of graven stones," and "all your borders of desirable stones," etc.
These things can be understood of the Militant and Triumphant Church. Therefore, expounding concerning the Militant Church, the Lord promises to Gentility, once poor, that through Christ she is to be adorned with all spiritual riches. "Behold, I will lay your stones in order," that is, I will orderly dispose ecclesiastical persons, who are living stones from which the Church is built, in the Church in diverse grades, graces, and offices, so that that word of the Apostle may be fulfilled: "Let all things be done decently and according to order among you." "And I will found you in sapphires," that is, in the Apostles. For sapphire is a stone of aerial color, by which the holy Apostles are signified, leaping over all earthly things. Whence it is said to the Ephesians: "You are fellow citizens with the saints and domestics of God, built upon the foundation of the Apostles and Prophets." Also in the Apocalypse: "The wall of the city having twelve foundations, and in them the twelve names of the Apostles."
"And I will make your bulwarks of jasper," that is, most learned men, "your bulwarks," that is, defenders who protect you from heretics and deceivers. "And your gates," that is, leaders or prelates of the Lord's flock, who show others the way of entry and through whom others enter unto good works and eternal life, "I will make of graven stones," that is, adorned with good morals and circumcised not in the flesh but in the spirit. "And all your borders," that is, the other universal true faithful, "I will make of desirable stones," that is, lovable on account of the perfection of virtues.
"I will also make all your children, O Mother Church, taught by the Lord," through the illumination of the Holy Spirit, just as John says in his first epistle: "You have no need that any man teach you, but his anointing teaches you of all things." And James says: "If any of you needs wisdom, let him ask of God, and it shall be given him." Nevertheless, human instruction is not excluded by these things. For God instructs others through angels and enlightened men. "And I will give a multitude of peace to your children," the meek and humble, concerning whom the Psalmist says: "The meek shall inherit the earth and shall delight in the multitude of peace." And Christ: "My peace I give to you." Likewise: "Into whatsoever house you enter, first say: Peace be to this house." "And in justice," which is a common virtue and virtually every virtue, that is, in all virtues, "you shall be founded," that is, stabilized, just as it is written to the Hebrews: "It is good that the heart be established with grace."
Moreover, if these things are expounded concerning the Triumphant Church, by these stones are to be understood the Blessed, constituted in distinct mansions and diverse grades of glory, who in the construction of the heavenly Jerusalem are laid in order most orderly according to the requirement of their merits. And "in sapphires," that is, in divine charisms, they are unshakably founded. And "jasper" is the confirmation of the mind in God, their bulwark, to whom no adversity can approach. The gates of which city are of graven stones, because the entrance to the kingdom of heaven admits no tortuosity of vices. Also by these gates can be understood the works of virtues, by which one enters into joy, just as mortal sins are named the gates of death and hell. That the children of the Triumphant Church are taught by God, enjoy His peace, and are confirmed in justice, is known to all.
Tropological Exposition (Application to the Soul)
At present, according to tropology, let those things which are said of the Church from that passage "As a woman forsaken and mourning in spirit the Lord has called you" up to here, be expounded concerning the sinful soul, which for a time wandered, deserted by God dispensatively not hatefully, which the Lord clemently leads back, consoles, and conserves in good. Whose stones, that is, virtues (which are called stones on account of firmness), are laid in order. And the theological virtues obtain the first place; the seven gifts of the Holy Spirit the second; the intellectual virtues the third; the moral virtues the fourth, among which the cardinals pre-eminently stand.
Moreover, the bulwarks of the soul are jasper, that is, faith, just as the Apostle says to the Ephesians: "In all things taking the shield of faith, in which you may be able to extinguish all the fiery darts of the most wicked one." And the Apostle Peter admonishes: "Your adversary the devil, as a roaring lion, goes about seeking whom he may devour; whom resist, strong in faith." Nor does it disagree that John says in his first epistle: "This is the victory which overcomes the world, our faith. For who overcomes the world, but he who believes that Jesus is the Christ?" Which is to be understood of faith formed, that is, operating through love, since the same John testifies: "He who says he knows God and keeps not his commandments is a liar."
Furthermore, to those things which are said here concerning the construction and ornament of the Church, which in the Apocalypse is called the wife and spouse of the Lamb, those things beautifully agree which are written there. John says: "One of the seven angels came to me and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, and the light thereof like a precious stone, like the jasper stone, as crystal. And the foundations of the wall of the city were adorned with every precious stone; the first foundation jasper, the second sapphire, the third chalcedony," and so on he places the other names of the twelve stones, concerning which Moses and Ezekiel speak.
On Protection from Enemies (Isaiah 54:14-17)
"Be far from calumny," that is, O Church, if you desire to obtain the aforesaid promises, depart far from calumny, that is, from sin. For he who sins commits calumny. "Because you shall not fear" with inordinate fear. "For the just one, like a lion, shall be confident without terror." For a disturbed conscience always presumes savage things. "And from worldly, carnal, servile fear, because it shall not come near you," if you depart from it, fearing God alone with your whole heart. For James also says: "Resist the devil and he will flee from you." But what is it to resist the devil except to depart from sin?
"Behold, an inhabitant," that is, a stranger or Gentile, "shall come to you," who was not with me through adherence of mind before his conversion to the faith. "A stranger once yours shall be joined to you," that is, he who was once a stranger even to you, but through faith and charity in his conversion is incorporated to you. This is said especially of the Church inasmuch as it includes those converted from Judaism. Whence Christ says to the Apostles concerning such inhabitants: "Going, teach all nations." And Paul writes to the Ephesians: "You who some time were afar off are now made near." Likewise: "Now you are no more strangers and foreigners, but you are fellow citizens with the saints and domestics of God."
Consequently, the Lord speaks concerning the enemies of the Church and their casting down: "Behold, I have created the smith," that is, the devil, the fabricator of lies, who is a liar and the father thereof, having his nature from God, not the mality itself, which is nothing except a recess from order and a defect from good, "blowing in the fire of carnal concupiscence or fury of wrath and rancor the coals," that is, the incentives of vices and matters of sinning. Or: "In the fire of present tribulation and of hell the coals," that is, the burnings of torments. "And bringing forth a weapon," that is, a tyrant or persecutor of the Church, and especially the Antichrist, who will be his proper instrument and a vessel altogether filled and possessed by him. These are "vessels of wrath fitted for destruction," concerning which the Apostle writes. Such were Simon Magus and Nero and many others. Therefore, such a vessel this smith brings forth, that is, by suggesting he induces, concerning whom it is had in Job: "His breath makes coals burn," unto his pestiferous work, that through them he may persecute the Church.
"And I have created the slayer to destroy." Some say this is the same one who is called the smith, namely, the demon, of whom the Savior says: "He was a murderer from the beginning." God created this one to destroy because through him He torments the unjust. Others understand by the slayer Michael, by whom they assert the Antichrist is to be slain. "Every weapon that is formed against you," that is, prepared and proved by diabolical suggestion for impugning you, "shall not be directed," that is, it shall not have a good exit but shall be frustrated in its intention. For Christ protects His Church. Wherefore it is written: "Who is he that can hurt you, if you be zealous of good?" And elsewhere: "We know that to them who love God, all things work together unto good." "And every tongue that resists you in judgment," that is, the tongue of heretics and perfidious ones resisting the orthodox faith or justice, "you shall condemn," that is, you shall deem worthy of damnation, judging with Christ on the last day, according to that of Wisdom: "The just shall judge nations." And that of the Psalmist: "That they may do in them the judgment written; this glory is to all his saints."
Conclusion
This bestowal of divine goods or rewards of the just, of which speech has now been made, "is the inheritance," that is, eternal life and full reward of the servants of the Lord, that is, of the elect faithful and just. "And justice," that is, the just remuneration of them, "is from me," says the Lord, so that present tribulation may be compensated by future joy. For glorious is the fruit of good labors.
CONTINUE
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