They pray for mercy, acknowledging that they are justly punished for forsaking true wisdom. A prophecy of Christ.
VVith further confession of their sinnes, 8. they acknowledge their iust captiuitie: 12. because they haue left true wisdome: 16. which was geuen to their fathers: 23. not to rich men, or mightie giants, 29. but to those that serue God. 34. whom the starres obey. 36. with a cleare prophecie of Christ.
1And now, O Lord Almighty, the God of Israel, the soul in anguish, and the troubled spirit crieth to thee:E adesso Signore onnipotente, Dio di Israele, l'anima angustiata, e lo spirito afflitto alza le voci a te:AND now ô Lord omnipotent, God of Israel, the soule in distresses, & the pensiue spirite cryeth to thee:Et nunc, Domine omnipotens, Deus Israël, / anima in angustiis, et spiritus anxius clamat ad te. 2Hear, O Lord, and have mercy, for thou art a merciful God, and have pity on us: for we have sinned before thee.Ascolta, o Signore, ed abbi pietà, perché tu se' Dio di misericordia, e fa misericordia con noi, perché abbiamo peccato davanti a te.heare Lord, and haue mercie, because thou art a merciful God, and haue mercie vpon vs: because we haue sinned before thee.Audi, Domine, et miserere, / quia Deus es misericors: / et miserere nostri, quia peccavimus ante te: 3For thou remainest for ever, and shall we perish everlastingly?Perocché tu se' in eterno; e noi dovrem perire per sempre?Because thou sittest for euer, and shal we perish euerlastingly?quia tu sedes in sempiternum, / et nos, peribimus in ævum ? 4O Lord Almighty, the God of Israel, hear now the prayer of the dead of Israel, and of their children, that have sinned before thee, and have not hearkened to the voice of the Lord their God, wherefore evils have cleaved fast to us.Signore onnipotente. Dio di Israele ascolta adesso l'orazione dei morti d'Israele, e de' figliuoli di quegli, i quali peccarono dinanzi a te, e non ascoltarono la voce del Signor Dio loro, onde si attaccarono a noi tutti i mali.O Lord omnipotent, God of Israel, heare now the prayer of the dead of Israel, and of their children, that haue sinned before thee, and haue not heard the voice of the Lord their God, and euils haue stoocke fast to vs.Domine omnipotens, Deus Israël, / audi nunc orationem mortuorum Israël, / et filiorum ipsorum qui peccaverunt ante te, / et non audierunt vocem Domini Dei sui, / et agglutinata sunt nobis mala. 5Remember not the iniquities of our fathers, but think upon thy hand, and upon thy name at this time:Non ti ricordare delle iniquità de' padri nostri, ma ricordati di tua possanza, e del nome tuo in questo tempo:Remember not the iniquities of our fathers, but remember thy hand, and thy name in this time:Noli meminisse iniquitatum patrum nostrorum, / sed memento manus tuæ et nominis tui in tempore isto: 6For thou art the Lord our God, and we will praise thee, O Lord:Perocché tu se' il Signor Dio nostro, e noi ti darem lode, o Signore:because thou art the Lord our God, and we wil praise thee ô Lord:quia tu es Dominus Deus noster, / et laudabimus te, Domine:
7Because for this end thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity, for we are converted from the iniquity of our fathers, who sinned before thee.Conciossiachè per questo tu di timore hai ripieni i nostri cuori, affinchè invochiamo il tuo nome, e ti diamo lode nella nostra cattività; perocché noi abbiamo in odio l'iniquità de' padri nostri, che peccarono dinanzi a te.because for this end thou hast geuen thy feare in our hartes, and that we may inuocate thy name, and may praise thee in our captiuitie, because we are conuerted from the iniquitie of our fathers, which haue sinned before thee.quia propter hoc dedisti timorem tuum in cordibus nostris, / et ut invocemus nomen tuum, / et laudemus te in captivitate nostra, / quia convertimur ab iniquitate patrum nostrorum, / qui peccaverunt ante te. 8And behold we are at this day in our captivity, whereby thou hast scattered us to be a reproach, and a curse, and an offence, according to all the iniquities of our fathers, who departed from thee, O Lord our God.Ed ecco che noi siamo oggi nella nostra cattività, dove tu ci hai dispersi ad esser lo scherno, la maledizione, la feccia de' peccatori, secondo tutte la iniquità de' padri nostri, i quali si allontanaron da te, Signore Dio nostro.And behold we are in our captiuitie, this day, wherby thou hast dispersed vs into reproch, and into malediction, and into sinne, according to al the iniquities of our fathers, which haue reuolted from thee ô Lord our God.Et ecce nos in captivitate nostra sumus hodie, / qua nos dispersisiti in improperium, / et in maledictum, et in peccatum, / secundum omnes iniquitates patrum nostrorum, / qui recesserunt a te, Domine Deus noster. 9Hear, O Israel, the commandments of life: give ear, that thou mayst learn wisdom.Ascolta, o Israele, i comandamenti di vita: porgi le orecchie ad imparare prudenza.Heare Israel the commandments of life: harken with your eares, that you may know prudence.Audi, Israël, mandata vitæ: / auribus percipe, ut scias prudentiam. 10How happeneth it, O Israel, that thou art in thy enemies’ land?Qual è il motivo, o Israele, per cui tu se' in terra nemica.What is the matter Israel that thou art in the land of the enemies?Quid est, Israël, quod in terra inimicorum es, 11Thou art grown old in a strange country, thou art defiled with the dead: thou art counted with them that go down into hell.Invecchi in paese straniero, se' contaminato trai morti: se' stato con fuso con quegli, che scendono nell'inferno?Thou art waxen old in a strange land, thou art defiled with the dead: thou art reputed with them that goe downe into hel.inveterasti in terra aliena, / coinquinatus es cum mortuis, / deputatus es cum descendentibus in infernum ?
12Thou hast forsaken the fountain of wisdom:Tu abbandonasti la fonte della sapienza:Thou hast forsaken the fountaine of wisdom:Dereliquisti fontem sapientiæ: 13For if thou hadst walked in the way of God, thou hadst surely dwelt in peace for ever.Imperocché se tu per la via di Dio avessi camminato, saresti vissuto in una pace sempiterna.for if thou hadst walked in the way of God, thou hadst verely dwelt in peace euerlasting.nam si in via Dei ambulasses, / habitasses utique in pace sempiterna. 14Learn where is wisdom, where is strength, where is understanding: that thou mayst know also where is length of days and life, where is the light of the eyes, and peace.Impara dove sia la prudenza, dove sia la fortezza, dove sia la intelligenza, affin di sapere a un tempo dove sia la lunghezza della vita, e il nudrimento, dove sia il lume degli occhi, e la pace.Learne where wisedom is, where strength is, where vnderstanding is: that thou mayst know withal where is the long continuance of life and liuing, where the light of the eyes, and peace is.Disce ubi sit prudentia, / ubi sit virtus, ubi sit intellectus, / ut scias simul ubi sit longiturnitas vitæ et victus, / ubi sit lumen oculorum, et pax. 15Who hath found out her place? and who hath gone in to her treasures?Chi trovò la sede di lei? e chi nè tesori di lei penetrò?Who hath found the place therof? and who hath entered into the treasures therof?Quis invenit locum ejus ? / et quis intravit in thesauros ejus ? 16Where are the princes of the nations, and they that rule over the beasts that are upon the earth?Dove sono i principi delle nazioni, e coloro, che dominano sopra le bestie della terra?Where are the princes of the Gentiles, and they that rule ouer the beasts, that are vpon the earth?Ubi sunt principes gentium, / et qui dominantur super bestias quæ sunt super terram ? 17That take their diversion with the birds of the air.Coloro, che scherzano co' volatili del cielo,that play with the birdes of the heauen,qui in avibus cæli ludunt, 18That hoard up silver and gold, wherein men trust, and there is no end of their getting? who work in silver and are solicitous, and their works are unsearchable.Coloro, che tesoreggiano argento, ed oro, in cui confidano gli uomini, né mai finiscono di procacciarsene; color, che lavoran l'argento, e gran pensier se ne danno, e non hanno termine le opere loro?that treasure vp siluer, and gold, wherin men haue confidence, and is there no end of their getting? which fashion siluer & are careful, neither is there invention of their workes?qui argentum thesaurizant, et aurum, / in quo confidunt homines, / et non est finis acquisitionis eorum ? / qui argentum fabricant, et solliciti sunt, / nec est inventio operum illorum ?
19They are cut off, and are gone down to hell, and others are risen up in their place.Furono sterminati, e discesero nell'inferno, ed altri subentraron nel luogo loro.They are destroyed, and are gone downe to hel, and others are risen vp in their place.Exterminati sunt, et ad inferos descenderunt, / et alii loco eorum surrexerunt. 20Young men have seen the light, and dwelt upon the earth: but the way of knowledge they have not known,Questi giovani vider la luce, e abitarono sopra la terra, ma non conobber la via della disciplina.Yong men saw the light, and dwelt vpon the earth: but the way of discipline they knew not,Juvenes viderunt lumen, et habitaverunt super terram, / viam autem disciplinæ ignoraverunt, 21Nor have they understood the paths thereof, neither have their children received it, it is far from their face.E noti ne compresero le direzioni, né i loro figli la abbracciarono: Ella andò lungi da essi.neither vnderstood they the pathes therof, neither haue their children receiued it, it is made farre from their face.neque intellexerunt semitas ejus, / neque filii eorum susceperunt eam: / a facie ipsorum longe facta est; 22It hath not been heard of in the land of Chanaan, neither hath it been seen in Theman.Di lei non si udì parola nella terra di Chanaan, né fu veduta in Theman.It hath not bene heard in the Land of Chanaan, neither hath it bene seene in Theman.non est audita in terra Chanaan, / neque visa est in Theman. 23The children of Agar also, that search after the wisdom that is of the earth, the merchants of Merrha, and of Theman, and the tellers of fables, and searchers of prudence and understanding: but the way of wisdom they have not known, neither have they remembered her paths.I figli ancora di Agar, che cercano la prudenza, che vien dalla terra, e i negozianti di Merrha, e di Theman, e i favoleggiatori, e discopritori della prudenza, e della intelligenza, la via non conobber della sapienza, né delle direzioni di lei fecer menzione.The children of Agar also, that seke out the prudence, that is of the earth, marchants of Merrhe, and of Theman, and fablers, and searchers of prudence and vnderstanding: but the way of wisedom they haue not knowne, neither haue they remembrēd the pathes therof.Filii quoque Agar, qui exquirunt prudentiam quæ de terra est, / negotiatores Merrhæ et Theman, / et fabulatores, et exquisitores prudentiæ et intelligentiæ: / viam autem sapientiæ nescierunt, / neque commemorati sunt semitas ejus.
24O Israel, how great is the house of God, and how vast is the place of his possession!O Israele, quanto è mai grande in casa di Dio, e quanto grande è il luogo del suo dominio!O Israel how great is the house of God, and how great is the place of his possession!O Israël, quam magna est domus Dei, / et ingens locus possessionis ejus ! 25It is great, and hath no end: it is high and immense.Egli è grande, e non ha termine, eccelso, e immenso.It is great, and hath no end: high and vnmesurable.magnus est, et non habet finem: / excelsus, et immensus. 26There were the giants, those renowned men that were from the beginning, of great stature, expert in war.Ivi furono que' giganti famosi, che furon da principio, di statura grande, maestri di guerra.There were the Giants those renowned, that were from the beginning, of big stature, expert in warre?Ibi fuerunt gigantes nominati illi, qui ab initio fuerunt, / statura magna, scientes bellum. 27The Lord chose not them, neither did they find the way of knowledge: therefore did they perish.Non iscelse questi il Signore, nè questi trovarono la via della disciplina; per questo perirono.These did not our Lord choose, neither found they the way of discipline: therfore did they perish.Non hos elegit Dominus, / neque viam disciplinæ invenerunt: / propterea perierunt, 28And because they had not wisdom, they perished through their folly.E perchè non ebbero la sapienza, perirono per la loro stoltezza.And because they had not wisedom, they perished through their follie.et quoniam non habuerunt sapientiam, / interierunt propter suam insipientiam. 29Who hath gone up into heaven, and taken her, and brought her down from the clouds?Chi salì al cielo, e ne fece acquisto, e chi dalle nubi la trasse?Who hath ascended into heauen, and taken her, and brought her downe from the clowdes?Quis ascendit in cælum, et accepit eam, / et eduxit eam de nubibus ? 30Who hath passed over the sea, and found her, and brought her preferably to chosen gold?Chi valicò il mare, e trovolla, e la portò a preferenza dell'oro più lino!Who hath passed ouer the sea, and found her, and brought her aboue chosen gold?Quis transfretavit mare, et invenit illam, et attulit illam super aurum electum ? 31There is none that is able to know her ways, nor that can search out her paths:Non è chi le vie di lei possa conoscere, né chi gli andamenti di lei comprenda:There is none that can know her waies, nor that can search out her pathes:Non est qui possit scire vias ejus, / neque qui exquirat semitas ejus:
32But he that knoweth all things, knoweth her, and hath found her out with his understanding: he that prepared the earth for evermore, and filled it with cattle and fourfooted beasts:Ma colui, che tutto sa, ei la conosce, e la discoprì colla sua prudenza: colui, che fondò, la terra per l'eternità, e la riempiè di animali, e di quadrupedi.but he that knoweth al thinges, knoweth her, & hath found her out by his prudence: he that prepared the earth in time euerlasting, and replenished it with cattel, and fourefooted beastes:sed qui scit universa novit eam, / et adinvenit eam prudentia sua / qui præparavit terram in æterno tempore: / et replevit eam pecudibus et quadrupedibus 33He that sendeth forth the light, and it goeth: and hath called it, and it obeyeth him with trembling.Colui, che spedisce la luce, ed ella va: e la chiama, e a lui con tremore ubbidisce.he that sendeth forth light, and it goeth: and hath called it, and it obeyeth him with trembling.qui emittit lumen, et vadit, / et vocavit illud, et obedit illi in tremore. 34And the stars have given light in their watches, and rejoiced:Le stelle diffusero il loro lume nelle loro stazioni, e ne furon liete,And the starres haue geuen light in their watches, and reioyced:Stellæ autem dederunt lumen in custodiis suis, / et lætatæ sunt: 35They were called, and they said: Here we are: and with cheerfulness they have shined forth to him that made them.Chiamate, dissero, eccoci: e con gioia risplenderon per lui, che le creò.they were called, and they said: here we are: and they haue shined to him with cheerfulnes, that made them.vocatæ sunt, et dixerunt: Adsumus, / et luxerunt ei cum jucunditate, qui fecit illas. 36This is our God, and there shall no other be accounted of in comparison of him.Questi è il nostro Dio, e nissun altro sarà messo in paragone con lui.This is out God, and there shal none other be estemed against him.Hic est Deus noster, / et non æstimabitur alius adversus eum. 37He found out all the way of knowledge, and gave it to Jacob his servant, and to Israel his beloved.Questi fu l'inventore della via della disciplina, e insegnolla a Giacobbe mio servo, e ad Israele suo diletto.He found out al the way of discipline, and deliuered it to Iacob his seruant, and to Israel his beloued.Hic adinvenit omnem viam disciplinæ, / et tradidit illam Jacob puero suo, / et Israël dilecto suo. 38Afterwards he was seen upon earth, and conversed with men.Dopo tali cose egli si è veduto sopra la terra, ed ha conversato cogli uomini.After these thinges he was sene vpon the earth, and was conuersant with men.Post hæc in terris visus est, / et cum hominibus conversatus est.
3:3
Everlastingly. Is such a short-lived creature an object worthy of thy eternal wrath? (Job 13:25., and 14:1., and Psalm 102:13.)
3:4
Calmet
Dead; banished, (ver. 11., and Ezechiel 37:5.) or of the ancient patriarchs. This motive is frequently urged, Exodus 32:13., Leviticus 26:41., Deuteronomy 9:27., Daniel 3:35., and Jeremias 15:1. (Calmet)
Worthington
People in sin and misery seem dead, (ver. 11.) yet may revive by grace. (Worthington)
3:5
Hand. Save us by thy power, and for thy own name's sake, Josue 7:9.
3:8
3:9
Haydock
Hear. God replies. (Haydock)
Worthington
The Church has long read this has holy scripture, on the eves of Easter and Pentecost. (Worthington)
Haydock
This second part contains an instruction respecting true wisdom; which is to be found in God alone, (Calmet) and in the people to whom he is pleased to communicate it. (Haydock)
3:11
Grown. Houbigant, "growing." Five years had not elapsed: (Cappellus) yet they knew their captivity would be long.
Haydock
Dead. Some might yield to idolatry, Daniel 3:7, 12. (Haydock)
They were in a manner buried, (Psalm 87:5.) and forced to dwell among people where they were exposed to many defilements, as if they had been near a dead body, Leviticus 11:25.
3:13
Peace. There is none for the wicked; but only for the observers of the law.
For ever. Many read, "upon the land," conformably to the Greek.
3:15
Treasures? How few are truly wise and virtuous! The great men of the world have missed their aim. Israel has received the law. Yet where is the fruit of it? This is developed in the sequel.
3:16
Calmet
Nations of Assyria? etc. They esteemed themselves as lords of nature, and delighted in hunting. The beasts and birds are subject to them, Genesis 1:26., Jeremias 27:6., and Daniel 2:38. (Calmet)
3:18
Worthington
Unsearchable? Shall they not find the fruit of their works? (Worthington)
3:20
Calmet
Men; heirs of those conquerors, and equally in the dark. (Calmet)
3:22
Eliphaz was king, Jeremias 49:7.
Calmet
The Phoenicians, so famous for industry, had no idea of true wisdom, no more than the Ismaelites, etc. (Calmet)
3:23
Challoner
Agar, the mother of the Ismaelites. (Challoner)
Merrha, probably in Arabia.
Calmet
Fables. This may be a reproach, or a commendation. Those nations delighted in enigmatical and sententious discourses, 3 Kings 10:1. (Calmet)
Worthington
Instructors of mankind deserve praise, not those who devise false gods for lucre. (St. Augustine, City of God 6:5., etc.) (Worthington)
3:24
Possession. All the world belongs to him: yet how few partake of his wisdom!
3:26
Giants, before and after the deluge, Genesis vi. Noe[Noah] and Israel were preferred before them.
3:29
Calmet
Clouds? No human industry can procure this blessing. God alone is the dispenser of it, Deuteronomy 30:12. (Calmet)
Worthington
His grace makes the discovery easy, Matthew 11:30. (Worthington)
3:32
Evermore. Literally, "in the eternal time," or so long ago; (Haydock) designed to continue, while kingdoms shall change, Ecclesiastes 1:4.
3:33
Trembling. The sun stops, goes back, or withdraws its light, at his command, Josue 10:12., and 4 Kings 20:9., Matthew 27:45., and Job 36:30.
3:34
Calmet
Watches. They are like his soldiers, Judges 5:20., and Ecclesiasticus 43:12. (Calmet)
3:38
Calmet
Earth, etc., by the mystery of the incarnation, by means of which the son of God came visibly amongst us, and conversed with men. The prophets often speak of things to come as if they were past, to express the certainty of the event of the things foretold. (Challoner) (Calmet)
Most of the Fathers prove Christ's divinity from this text. (Worthington) See Tertullian, contra Prax. 6.; St. Cyprian, contra Jud. 2:5.; Eusebius, Dem. 6:19.
3:22
Theman.... The capital city of Edom.
3:23
Agar.... The mother of the Ismaelites.
3:38
Was seen upon earth, etc.... viz., by the mystery of the incarnation, by means of which the son of God came visibly amongst us, and conversed with men. The prophets often speak of things to come as if they were past, to express the certainty of the event of the things foretold.
3:4
Men in sinnes & miserie are as if they were dead (v. 11.) yet by Gods mercie may receiue new grace of spiritual life.
3:9
In the liturgy The Church readeth this prophecie as other diuine Scriptures in the Eues of Easter, and Pentecost; according to the most ancient Romane vse.
3:18
Shal they not finde the fruite of their workes?
3:23
•abulatores, those that did frame, or explicate moral examples, for instruction of maners, were worthely estemed in al ages not such as seaned false, and ridiculous goddes, with their filthie & wicked actes, of which S. Augustine writeth against Varro. l 6. c. 5, 6. & 7. deciuit
3:27
3:36
By this text most of the Fathers cited in the argument of this booke proue Christ to be God against Ievves Paganes, and Heretikes.
3:1
St Ambrose of Milan † AD 397 Concerning Repentance 1.9
… For at the intercession of the prophet, and the entreaty of so great a seer, the Lord was moved and said to Jerusalem, which had meanwhile repented for its sins, and had said: “O Almighty Lord God of Israel, the soul in anguish, and the troubled spirit crieth unto Thee, hear, O Lord, and have mercy.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.1
… first, Gluttony or the pleasures of the palate; secondly, Fornication; thirdly, Covetousness, which means Avarice, or, as it may more properly be called, the love of money, fourthly, Anger; fifthly, Dejection; sixthly, “Accidie,”
3:3
St Basil the Great † AD 379 De Spiritu Sancto 6
… Standing and sitting, I apprehend, indicate the fixity and entire stability of the nature, as Baruch, when he wishes to exhibit the immutability and immobility of the Divine mode of existence, says, “For thou sittest for ever and we perish utterly.”
3:11
John Cassian † AD 435 The Conferences of John Cassian 5.12
… For somehow or other the prisoner who is carried off to a greater distance, will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet’s rebuke will be deservedly aimed at him: “Wherefore art thou grown old in a strange country?
John Cassian † AD 435 The Conferences of John Cassian 7.5
… And whosoever is protected by these arms will ever be defended from the weapons and ravages of his foes, and will not be led away bound in the chains of his spoilers, a captive and a prisoner, to the hostile land of vain thoughts, nor hear the words of the prophet: “Why art thou grown old in a strange country?”
3:12
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… the sacred writers to whom the Son has revealed Him, have given us a certain image from things visible, saying, ‘Who is the brightness of His glory, and the Expression of His Person ;’ and again, ‘For with Thee is the well of life, and in Thy light shall we see light ;’ and when the Word chides Israel, He says, ‘Thou hast forsaken the Fountain of wisdom
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.6
… O Lord, the Hope of Israel, all that forsake Thee shall be ashamed, and they that depart from Me shall be written in the earth, because they have forsaken the Lord, the Fountain of living waters ;’ and in the book of Baruch it is written, ‘Thou hast forsaken the Fountain of wisdom
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… Whence the Jews, as denying the Son as well as they, have not the Father either; for, as having left the ‘Fountain of Wisdom
3:14
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 8.3
… For it was entrusted to the first Adam to cultivate those fruits. Now Jeremiah saw that these things exist specially in a certain place, removed to a great distance from our world, where, compassionating those who have fallen from that good state, he says:
3:17
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 8.4
… For He rules even over the idolaters, but endures them of His forbearance: He rules also over the heretics who set Him at nought, but bears with them because of His long-suffering: He rules even over the devil, but bears with him of His long-suffering, not from want of power; as if defeated. For he is the beginning of the Lord’s creation, made to be mocked
3:24
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… who by nativity givest unto mortals their beginning of being, but they are of clear and evident truth. But the time would fail us, ages and succeeding generations too, to render unto thee thy fitting salutation as the mother of the King Eternal, even as somewhere the illustrious prophet says, teaching us how incomprehensible thou art.
3:26
St Augustine of Hippo † AD 430 City of God 15.23
… It is this which another prophet confirms when he says, “These were the giants, famous from the beginning, that were of so great stature, and so expert in war. Those did not the Lord choose, neither gave He the way of knowledge unto them; but they were destroyed because they had no wisdom, and perished through their own foolishness.”
3:35
St Hippolytus † AD 235 Against the Heresy of One Noetus 2
… But they make use also of other testimonies, and say, Thus it is written: “This is our God, and there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant (son), and to Israel His beloved. Afterward did He show Himself upon earth, and conversed with men.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.7
… This is our God, and no other shall be esteemed beside Him, who hath found all the way of knowledge, and hath given it to Jacob His son, and to Israel His beloved. After this He was seen upon earth, and He conversed with men.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.42
42. As you have listened already to Moses and Isaiah, so listen now to Jeremiah inculcating the same truth as they:— This is our God, and there shall be none other likened unto Him, Who hath found out all the way of knowledge, and hath given it unto Jacob His servant and to Israel His beloved. Afterward did He shew Himself upon earth and dwelt among men
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.39
… His words are:— This is our God, and there shall be none other likened unto Him, Who hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved. Afterward He was seen upon earth, and dwelt among men
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… Hence He is not classed with creatures in Scripture, but David rebukes those who dare even to think of Him as such, saying, ‘Who among the gods is like unto the Lord ?’ and ‘Who is like unto the Lord among the sons of God?’ and Baruch, ‘This is our God, and another shall not be reckoned with Him
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.15
… And wouldest thou know that He who was begotten of the Father, and afterwards became man, is God? Hear the Prophet saying, This is our God, none other shall be accounted of in comparison with Him. He hath found out every way of knowledge, and given it to Jacob His servant, and to Israel His beloved. Afterwards He was seen on earth, and conversed among men
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… But if not, what will you say to the suggestion on the other side, that on your hypothesis the Son has been called the only God. In what passage? Why, in this:—This is your God; no other shall be accounted of in comparison with Him, and a little further on, after this did He shew Himself upon earth, and conversed with men.
St John Chrysostom † AD 407 Against Marcionists and Manichæans 3
… no other shall be reckoned by the side of Him: He found out every path of knowledge and gave it to Jacob His servant, and Israel his beloved. After these things also He appeared upon the earth, and held converse with men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
… Leap ye as calves set free from bonds.” And another again, amazed at such things, said, “This is our God; there shall none other be accounted of in comparison of Him.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 5
… Which also the Prophet foretold when he said, “This is our God: no other shall be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant and to Israel His beloved. Afterward He shewed Himself upon the earth, and conversed with men.”
St Augustine of Hippo † AD 430 City of God 18.33
… Also in another place he says, “This is my God, and there shall none other be accounted of in comparison of Him; who hath found out all the way of prudence, and hath given it to Jacob His servant, and to Israel His beloved: afterwards He was seen on the earth, and conversed with men.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… And the divine Jeremiah too utters the prediction “This is our God and there shall none other be accounted of in comparison with him. He hath found out all the way of knowledge and hath given it unto Jacob His servant and to Israel His beloved and afterward did He show Himself upon earth and conversed with men.”
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St Hippolytus † AD 235 Against the Heresy of One Noetus 5
5. But what is meant, says he, in the other passage: “This is God, and there shall none other be accounted of in comparison of Him?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
… Shall we believe the wise of this world, if we believe not the prophets? But where is the wise man, where is the scribe? When our peasant planted figs, he found that whereof the philosopher knew nothing, for God hath chosen the foolish things of this world to confound the strong.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.9
80. For He hath found and devised all the way of discipline, as we read above, inasmuch as of the Son of God it hath been said: “This is our God, and none other shall be accounted of in comparison with Him, Who hath found all the way of discipline. After these things He was seen on earth, and conversed with men.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.9
… He found out all the way of knowledge and gave it to Jacob His servant and Israel His beloved. Afterwards He was seen upon earth and conversed with men.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… For had they known, they would not have been irreligious against ‘the Lord of glory ,’ nor have wrested the good words of Scripture. If then henceforward openly adopting Caiaphas’s way, they have determined on judaizing, and are ignorant of the text, that verily God shall dwell upon the earth
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 102
… He was made Man, explaining it to mean, not, He was in the human nature with which He surrounded Himself, according to the Scripture, He knew what was in man; but teaching that it means, He consorted and conversed with men, and taking refuge in the expression which says that He was seen on Earth and conversed with Men.
St Gregory of Nyssa † AD 395 Against Eunomius 2.1
… He was like us in all things, in that He took upon Him manhood in its entirety with soul and body, so that our salvation was accomplished by means of both:—He, I say, appeared on earth and “conversed with men
St Gregory of Nyssa † AD 395 Against Eunomius 5.3
… the dispensation of the Cross a reason for partitioning off the Son from equality of glory with the Father, we believe, as those “who from the beginning were eye-witnesses and ministers of the word ” delivered to us by the Holy Scriptures, that the God who was in the beginning, “afterwards”, as Baruch says, “was seen upon the earth, and conversed with men
St Gregory of Nyssa † AD 395 Against Eunomius 6.1
… but since we must assuredly believe the Divine utterances which declare to us that the Word that was in the beginning was God , and that afterward the Word made flesh was seen upon the earth and conversed with men
St Gregory of Nyssa † AD 395 Against Eunomius 6.4
… For since He was the Word and was God, and “afterwards,” as the prophet says, “was seen upon earth and conversed with men
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 2
… For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that “He was seen upon earth, and conversed with men
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… For although he had not yet come in the flesh, as He came when afterwards He “showed Himself upon earth, and conversed with men,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.43
… Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." And what Jeremiah says of wisdom plainly applies to Christ: "Jacob delivered it to his son, and Israel to his chosen one. Afterwards He appeared on earth, and conversed with men."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.14
… even so, “This is God, even our God.” Certainly He was seen, as was said, “Afterward did He show Himself upon earth, and conversed with men.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.13
… Believe the Word of God concerning God: for you cannot possibly make a better confession of God’s Divinity than by confessing with your voice that which God teaches about Himself. For you must know that, as the Prophet says, “the Lord Himself is God, who found out all the way of knowledge; who was seen upon earth and conversed with men.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.5
He it is then of whom the Prophet says: “For in Thee is God, and there is no God beside Thee. For Thou art our God and we knew Thee not, O God of Israel the Saviour.” Who “afterwards appeared on earth and conversed with men.”
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St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
Wherefore, when it is said that He was “troubled in spirit,” that “He was sorrowful in soul,” that “He was wounded in body,” He places before us designations of susceptibilities proper to our constitution, in order to show that He was made man in the world, and had His conversation with men,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Eran. —The Prophet says he was seen on the earth.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 76
… The fisherman indeed deprives his prey of life, but our Fisher frees all that He takes alive from death’s painful bonds, and therefore “did he shew himself upon earth, and conversed with men,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.13
… Wherefore by the place of God is meant that which has a greater share in His energy and grace. For this reason the Heaven is His throne. For in it are the angels who do His will and are always glorifying Him . For this is His rest and the earth is His footstool . For in it He dwelt in the flesh among men
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.4
… And this is the manner of the mutual communication, either nature giving in exchange to the other its own properties through the identity of the subsistence and the interpenetration of the parts with one another. Accordingly we can say of Christ: This our God was seen upon the earth and lived amongst men
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.6
And although the holy Scripture says, Therefore God, thy God, hath anointed thee with the oil of gladness , it is to be observed that the holy Scripture often uses the past tense instead of the future, as for example here: Thereafter He was seen upon the earth and dwelt among men
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.16
… And hence it is that in the Old Testament the use of images was not common. But after God in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… But others, though future, are put in the past tense, as, for instance, This is our God: Therefore He was seen upon the earth and dwelt among men
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1. In straits. — For then the soul, constrained, has recourse to God as its only consolation, and God has promised aid to such. Finally, the Synagogue here sets forth her straits and miseries, that by these she may move God to mercy. For He Himself said, Psalm XLIX, 15: "Call upon me in the day of tribulation: I will deliver thee, and thou shalt glorify me." Thus all those pressed by straits, calling upon God, have been aided by Him. Thus Anna put away the reproach of barrenness, while weeping and groaning to God, she obtained Samuel, I Kings 1, 10. Thus David: "To the Lord, said he, when I was in trouble I cried: and He heard me," Psalm CXIX, 1. Thus Jonas, cap. II, in the belly of the whale called upon God: "When my soul was in anguish within me, said he, I remembered the Lord: that my prayer may come to Thee into Thy holy temple, etc. And the Lord said to the fish: and it vomited out Jonas upon the dry land." Thus Tobias, distressed, praying with tears, was heard, cap. III, vers. 24. Hear also Cicero, lib. III Tusc.: "Theophrastus, said he, dying is said to have accused nature, because to stags and ravens she gave a long life, to whom it mattered nothing, but to men, to whom it mattered most, she gave so short a life: if their age could have been longer, it would have come to pass that with all arts perfected, with all human learning, the life of men would have been instructed." The same was the complaint of Aristotle in Seneca, lib. De Brevitate vitæ, cap. 1. It is added that the end of life, namely the year and day of death, are uncertain to us, but seize us suddenly like a thief in the night, as St. Paul says. Wherefore St. Augustine prudently admonishes, serm. 120 De Tempore: "The day which is wont to come upon us must be anticipated." The day of death is wont to come upon men unprepared; it must be anticipated by the prudent and those who love their salvation through diligent premeditation and preparation. Thus the pagan Seneca anticipated this day, so that he held every day as his last; for thus he says epist. 94: "I did not prepare myself for that day which eager hope promised me as my last, but I looked upon every day as if it were my last." Eager hope of life promises many years; restrain this hope, it will not deceive you: consider each day your last, prepare yourself for death, nay for immortality: Believe every day has dawned for you as your supreme day.
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3. Because thou sittest (that is, remainest and endureth) forever, and shall we perish in the age? — As if to say: Since thou livest an eternal life, wilt thou permit us to die so quickly, and to perish forever? For through and after this life we continually tend toward eternal death, namely that being dead to this world, we may not return to it anymore. This is what St. Job saith, cap. XIV: "Man born of a woman, living a short time, etc. Who goeth forth like a flower and is destroyed, and fleeth as a shadow." Wherefore rightly the same Seneca, epist. 115: "Nothing, saith he, shall profit thee so much toward temperance in all things, as frequent meditation on the brevity of life, and its uncertainty. Whatever thou doest, look to death." And Martial, lib. V Epigr.: Why dost thou always say, Postumus, that thou shalt live tomorrow? Tell me, when shall that tomorrow of thine come, Postumus? How far off is that tomorrow? Where is it, or whence is it to be sought? Doth it lie hidden among the Parthians and Armenians? Already that tomorrow hath the years of Priam or Nestor. That tomorrow, at what price, tell me, could it be bought? Thou shalt live tomorrow; to live today, Postumus, is already too late. He is wise, Postumus, whosoever hath lived yesterday. Yea, and Hippocrates at the beginning of the Definitions: "Art, saith he, is long, life is short." The same, epist. to Damagetus: "Man, saith he, from his birth is wholly a disease." And what is disease but the way and beginning of death? The same in the same place: "Man, saith he, while he is being reared, is useless, and implores alien aid: while he grows, he is unruly, foolish, in need of a tutor: while he is in his vigor, he is bold: while he declines, he is miserable, when he imprudently recalls and boasts of his labors." Solon, being asked what man was, said: "Rottenness in its beginning, a bubble throughout all life, food for worms in death." Deservedly therefore doth Lucretius exclaim, and sigh and groan: O wretched minds of men, O blind hearts! In what darkness of life, and in what great perils Is this whatever time we have spent! Most excellently St. Jerome in the Epitaph of Nepotian: "Xerxes, saith he, that most mighty king, who overturned mountains, paved seas, when from a lofty place he beheld an infinite multitude of men, and an innumerable army, is said to have wept, because after a hundred years none of those whom he then beheld would remain. O if we could ascend to such a watchtower, from which we might behold the whole earth beneath our feet, I would now show thee the ruins of the whole world, nations dashed against nations and kingdoms against kingdoms; some being tortured, others being slain, others being swallowed up by the waves, others being dragged into servitude; here marriages, there lamentation; those being born, these dying; some abounding in delights, others begging; and not only the army of Xerxes, but all the men of the whole world, who now live, shall perish in a short space. Speech is overcome by the magnitude of the matter, and all that we say is less. Let us therefore return to ourselves, and as if descending from heaven, let us for a moment see our own things. Dost thou feel, I beseech thee, when thou wast an infant, when a boy, when a youth, when of robust age, when thou becamest old? Daily we die, daily we are changed, and yet we believe ourselves to be eternal. This very thing which is said, which is written, which I read, which I correct, is taken from my life. As many points as the notary makes, so many losses of my time are there. We write and rewrite: letters traverse the seas; and as the keel furrows the wave, through each billow the moments of our age are diminished. We have only this gain, that we are joined to Christ by love." Hear the pathetic epitaph of Blessed Peter Damian, who, laying aside the purple of the cardinalate and the bishopric of Ostia, willingly withdrew himself to his hermitage, desiring solitude and contemplation, died holily in the year of the Lord 1072. Which he himself composed for himself: What thou now art, we were: what we are, thou thyself shalt be. Let there be no faith in these things, which thou seest shall perish. Frivolous things shall go before sincere ones, dreams before true things, Brief ages shall succeed to temporal things. Live mindful of death, that thou mayest always be able to live, Whatever is present passeth away: what remaineth, behold it cometh. How well he provided for himself, who left thee badly, O world, Dying to the flesh before dying to thee in the flesh. Prefer heavenly things to earthly, lasting things to perishable, Let the mind seek its own beginning, free. Let the spirit seek high things, whence it floweth forth, let it return: Let it despise beneath itself whatever weigheth down in the depths. Be mindful, I pray, of me, piously behold the ashes of Peter: With prayer, with groaning say: Spare him, O God. In Greek, for eternal and age, the same word is αἰών, as it were ἀεὶ ὤν, that is always existing, as if to say Theodoretus: You are eternal, we are temporal, indeed as if of no age. For to you belongs eternal life, to us destruction and eternal death; you live forever, we die and perish forever; to you is present αἰών or the age of life, to us the age of death: for once dead to this life, we shall not return to it anymore forever. Have mercy therefore, O Eternal One, on mortals and on our mortality: for it is so fragile that just as from its own life, so also in rectitude and virtue it falls daily and sins: we therefore greatly need your mercy, since you have no need of our misery; it avails much for obtaining mercy, both the infirmity of the one asking and the celebrated power of him from whom it is requested. Thus the Psalmist says, Psalm 102, 13: "As a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth our frame. He remembered that we are dust." Thus Maldonatus.
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4. Hear now the prayer of the dead of Israel, — namely of Abraham, Isaac, Jacob, and other holy patriarchs, who while they lived prayed, and now dead in limbo pray for their posterity. Thus Hugo and Lyranus. For thus Judas Maccabeus saw Jeremiah already deceased praying for the salvation of the people, II Maccabees 15, 14. But because he calls these dead sinners, while he calls their sons sons of those who sin, that is of sinners; hence you would better understand by the dead those who recently and shortly before had departed from life, who although they had sinned, yet departed penitent, and therefore in limbo, equally as in life and death, prayed for the freedom of their sons. Hence it is evident that the soul remains after death and is immortal, says Theodoretus. It can thirdly, with Maldonatus, be explained thus: "The prayer of the dead," that is ours, who are so afflicted that we seem to differ nothing from the dead, as he says in verse 11: "And, (that is therefore) cleaved (that is cling tenaciously) evils to us."
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5. Remember Your hand, — that is Your power, which you have often exerted for Your people and shown to the whole world, as if to say: Do not consider what we deserve, but what befits Your accustomed power, aid and glory.
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7. You have placed Your fear in our hearts. — That is You have terrified us by afflicting us with many disasters and hardships, so that we might learn to fear and revere You. We are converted. — In Greek ἀπεστρέψαμεν, we have turned away from the sins of our fathers. Thus Theodoretus. Otherwise Vatablus: We are converted, he says, to heart, we turn over in mind, we remember the sins of our fathers, on account of which they were punished. Otherwise also Maldonatus: We returned, he says, to the character (and to) all the iniquity of our fathers. But the first sense is most clear, and our Vulgate, the Latin edition, demands it.
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8. Into sin — That is into the punishment and reproach of sin, so that by all we may be called great sinners, because we suffer such hardships on account of sins. Thus Hugo and Lyranus. Otherwise Dionysius: "Into sin, he says, that is into sin, for example, occasions of idolatry, which we have in constant intercourse with the idolatrous Chaldeans. Thirdly, in Greek it is ὄφλησις, that is debt, which is owed to the treasury, as if to say: Here in captivity we are burdened with tributes, and consequently with debts and foreign money. Thus Vatablus.
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9. Hear, O Israel. — Here the prayer ends, and the second part of the book begins, namely an exhortation to repentance and prudence, that is, to resuming and observing the law of God: by neglect of this they had fallen into the miseries of captivity. Here therefore there is a pathetic apostrophe to the people with emphatic speech. 10 and 11. What is it? (that is, Consider what is the cause of such great evil, of thy so long exile; for) thou hast grown old (that is, thou hast aged) in a foreign land, — in Chaldea. Thou art defiled with the dead, — that is, In Babylon thou dwellest as in a sepulchre, as if thou wert already dead, so great is the filth, so great is the squalor. This is evident from what follows. For the dead or corpses are defiled both naturally and morally according to the old law. Thou art reckoned with those that go down into the pit. — The pit here signifies the state of the dead, for the body descended under the earth to the sepulchre, the soul to the pit. Thus Theodoret. The Hebrews are wont to compare those in great misery and squalor to the dead. For thus David says, Psalm XXVII, 1: "Lest thou be silent to me, and I shall be like to them that go down into the pit;" and Psalm LXXXVII, 5: "I am reckoned among them that go down into the pit: I am become as a man without help, free among the dead." Otherwise Hugo and Lyran, that is, "Thou art defiled with the dead," namely spiritually, that is, with sinners, namely the Chaldeans, by whose vices thou art contaminated, and like them thou art given over to the pit. This sense is more mystical than literal; which St. Bernard followed, sermon 85 in the Canticles, teaching how a soul, however corrupted by vices, through love can return to the nuptials and to the chamber of the Bridegroom, namely God and Christ: "We have taught," he says, "that every soul, though burdened with vices, ensnared by sins, captive to allurements, captive in exile, imprisoned in the body, clinging to mud, fixed in mire, fastened to members, pierced with cares, distended with business, contracted with fears, afflicted with sorrows, wandering in errors, anxious with solicitudes, disquieted with suspicions, and finally a stranger in the land of enemies according to the voice of the Prophet, defiled with the dead, reckoned with those who are in the pit: though, I say, thus condemned and thus despairing; we have nevertheless taught that this soul can turn to itself not only whence it may breathe forth into hope of pardon, into hope of mercy, but also whence it may dare to aspire to the nuptials of the Word, not tremble to enter into a covenant of fellowship with God, not fear to take the sweet yoke of love with the King of angels, etc. Examples are in the Life of St. Mary Magdalene, St. Mary of Egypt, St. Pelagia the penitent, etc., whom God, snatched from the mire of lusts, espoused to himself, and from women and sirens made them earthly angels."
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12. Thou hast forsaken the fountain of wisdom, — namely God, Ecclesiasticus I, 1, when thou hast forsaken his stream, namely the law. This is an anthypophora or subjection, by which he responds to the preceding question, and assigns the cause of such great disaster and captivity, the same namely which his master Jeremiah assigned, chapter II, 13, saying: "For my people have done two evils: they have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water." For he calls wisdom living water, since with God is the fountain of life, Psalm XXXV, 10.
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13. In everlasting peace. — Thus it should be read with the Romans, Greeks, Hugo and others, not in peace upon the earth, as is read in many places. Moreover, peace in Hebrew is prosperity, and abundance and happiness of all things. Whence the Psalmist, Psalm CXXI, 7, when he had said: "Let peace be made in thy strength," explaining it added: "And abundance in thy towers." Moreover, peace and happiness cannot be full unless it always endures and is eternal. Hence the wise man said: "Without the eternity of divine reasons, things would not have rest," much less human and angelic things. Whence the same: "Without eternity," he says, "everlastingness would not be, and without everlastingness no creature would have rest," especially a rational one, which is created and destined for eternal eternity. Wherefore St. Bernard: "That the mind," he says, "may be at rest, it must be fixed on eternity." And St. Augustine, explaining that passage, Psalm IV: In peace in the selfsame I will sleep and rest, says: "We ought therefore to be singular and simple, that is, withdrawn from the multitude and crowd of things being born and dying, lovers of eternity and unity, if we desire to cleave to our one God and Lord." The same in the Sentences: "No one can be defrauded of his delights, to whom Christ is joy. For it is eternal exultation which rejoices in an eternal good."
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14. Learn (by thy scourge and beating) where prudence is, — just as if someone were to say to a sick man on account of gluttony: Learn where temperance is, that thou mayest learn where health is; or to a boy chastised on account of wantonness: Learn what it is to be wanton, learn what modesty is, that thou mayest know where freedom is, and immunity from blows. Where virtue is. — In Greek ἰσχύς, that is, fortitude to resist enemies, say Theodoret and Hugh; therefore he does not speak of moral virtue, as Lyra wishes. Where understanding is, — that is, understanding of things to be done. Note: Baruch now calls practical wisdom prudence, now understanding. It is called wisdom, because it is savory knowledge, or knowledge joined with savor, taste, affection and love of things known; it is called prudence, because it is truly the part of the prudent man to be wise thus, namely to fear and love God and heavenly things, not transitory things. It is called understanding, because it makes the faithful man truly understanding, and estimating things as they are in themselves, namely small things as small, temporal things as temporal, great things as great, eternal things as eternal. Thus, in Luke I, 17, this wisdom is called the prudence of the just, "That he (John the Baptist, says Gabriel) may turn the hearts of fathers to children, and the unbelieving to the prudence of the just, to prepare for the Lord a perfect people." The same wisdom, in Wisdom X, 10, is called the knowledge of the saints: "He gave, it says, to him (Jacob) the knowledge of the saints." Thus in Proverbs and elsewhere the Wise Man calls this wisdom, or the Ethics of the saints, for the sake of abundance, now wisdom, now knowledge, now prudence, now understanding, now doctrine, now discipline, now discretion, now erudition: for all these are the same, and denote the same thing, and are distinguished only in connotation, or etymology, and in the proper signification of the etymology, as is evident to anyone observing it. For it is called knowledge, because it makes a man knowing; it is called discretion, because it discerns between good and evil; it is called doctrine, because it teaches the way of virtue and salvation; it is called discipline, because it is to be learned, and it befits the faithful disciple, etc. That thou mayest know at the same time where long life is, — In Greek, ποῦ ἐστὶν μακροβίωσις καὶ ζωή, where long life and life is, or rather livelihood and nourishment by which we sustain life. For thus ζωή, that is, livelihood, is more distinctly separated from μακροβίωσις, that is, from longevity. Where the light of the eyes is, — which illuminates the eyes of the mind, for "the law is light," Proverbs VI, 23. Secondly, as Maldonatus says, the light of the eyes signifies prosperous things, just as darkness signifies adverse things. Note here six effects of wisdom, or of obedience to the divine law. The first is, verse 13, everlasting peace; the second, verse 13, is prudence and virtue; the third, is understanding; the fourth, is longevity; the fifth, is livelihood and abundance of things; the sixth, is light of the eyes. Whence, in Wisdom VI, 21, it is said: "The desire of knowledge leadeth to a kingdom everlasting. If therefore you are delighted with thrones and sceptres, O ye kings of the people, love wisdom, that you may reign for ever;"; and verse 26: "The multitude of the wise is the welfare of the world; and a wise king is the stability of his people;"; and chapter VII, 8: "I preferred her (wisdom) before kingdoms and thrones, and esteemed riches nothing in comparison of her. For all good things came to me together with her, and innumerable riches through her hands;"; and verse 25: "For she is the vapor of the power of God, and a pure emanation of the glory of the Almighty God: and therefore nothing defiled cometh into her. For she is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of his goodness. And being but one, she can do all things: and remaining in herself the same, she reneweth all things, and through nations conveyeth herself into holy souls, she maketh the friends of God and prophets. For God loveth none but him that dwelleth with wisdom. For she is more beautiful than the sun, and above all the order of stars: being compared with the light, she is found before it. For after this cometh night, but wisdom is not overcome by darkness."; and chapter VIII, 1: "She reacheth therefore from end to end mightily, and ordereth all things sweetly. Her have I loved, and have sought her out from my youth, and have desired to espouse her, being a lover of her beauty. And if riches be a desirable thing in life, what is richer than wisdom, who worketh all things? And if sense do work, who is a more cunning worker than she of those things that are? And if a man love justice, her labours have great virtues; for she teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life. And if a man desire much knowledge, she knoweth things past, and judgeth of things to come: she knoweth the subtilties of speeches, and the solutions of arguments: she knoweth signs and wonders before they be done, and the events of times and ages. I determined therefore to take her to me to live with me: knowing that she will communicate to me of her good things, and will be a comfort in my cares and grief. For her sake I shall have glory among multitudes, and honour with the ancients, though I be young. And I shall be found of a sharp wit in judgment, and shall be admired in the sight of great men. When I hold my peace, they shall wait for me; and when I speak, they shall give good ear unto me; if I talk much, they shall lay their hands upon their mouths. Moreover by the means of her I shall obtain immortality, and leave behind me an eternal memory to them that come after me. I shall set the people in order, and nations shall be subject unto me: terrible princes hearing of me shall be afraid; among the multitude I shall be found good, and valiant in war." Moreover, he recounts the wonderful effects and examples of wisdom in chapter X. First, of Adam, verse 1: "This (wisdom)," he says, "guarded him who was first formed, etc., and drew him out of his sin;" secondly, by contrast of Cain, verse 3: "The unjust man (Cain) departed from this in his anger, through the anger of fraternal murder he perished;" thirdly, of Noah, verse 4: "When water destroyed the earth, wisdom healed it again, governing the just man through a contemptible wood;" fourthly, of Abraham, verse 5: "This knew the just man (Abraham), and kept him without blame unto God, and in the mercy of his son made him strong," namely because it effected that Abraham might strongly overcome the love and mercy for his son Isaac, when, God commanding, he wished to offer him in sacrifice; fifthly, of Lot, verse 6: "This delivered the just man from the impious who were perishing (the Sodomites), fleeing when fire descended upon the Pentapolis;" sixthly, of Jacob, verse 10: "This guided the fugitive (Jacob) just man from the anger of his brother (Esau) through straight ways, and showed him the kingdom of God (in Bethel, Genesis XXVIII, 12) and gave him knowledge of holy things: she honored him in his labors, and completed his labors. In the fraud of those circumventing him (Laban and his sons) she was present with him;" seventhly, of Joseph, verse 13: "This did not forsake the just man who was sold, but delivered him from sinners: and she descended with him into the pit, and in bonds did not forsake him, until she brought him the scepter of the kingdom;" eighthly, of the Hebrews, verse 15: "This delivered the just people from the nations (the Egyptians) which oppressed them. She entered into the soul of the servant of God (Moses), and stood against terrible kings in portents and signs. And she rendered to the just the reward of their labors (spoiling Egypt), and led them in a wonderful way: and she was to them a covering by day, and a light of stars by night: she brought them across the Red Sea," etc. Do you wish examples of Christians? Alfonso, the most powerful king of Aragon, as the Panormitan testifies in book III of his deeds, being asked how he could be deprived of so many kingdoms and riches and reduced to poverty, answered: "If wisdom were sold; for I would prefer it to all riches and would buy it." Truly indeed "man knoweth not the price thereof," as Job says, "nor is it found in the land of those that live deliciously." The same, when asked by what name he thought wisdom should be adorned, said: "I esteem her to be the daughter of God, and the only immortal of all things, and given to man alone among living creatures." Constantine the emperor prays to the assembly of Saints, chapter XXV: "This," he says, "is truly heavenly and divine wisdom, that we should prefer to suffer injury rather than to do it, and be prepared to receive loss rather than to inflict it." For thus we overcome all enemies, and preserve peace with God and men, and joy of mind, as Christ and the apostles taught us, both by example and by word. Do you wish examples of the gentiles? Cicero, in the book On Ends, teaches that wisdom is the guardian and creator of man. Another called the wise men Prometheuses. For the fire of Prometheus is the doctrine by which, removed from man, he is a trunk; and added, from a trunk he is made a man; Lucretius, book II: Nothing is sweeter than to hold well fortified, Built up, the temples serene of the doctrine of the wise: Whence you can look down upon others, and everywhere see Them erring, and seeking the way of life, wandering. Juvenal: "No divinity is absent, if prudence be present." Another: "There is one art of governing rightly, without which no one can either rule or be ruled, prudence." The Queen of Sheba came from the ends of the earth to hear the wisdom of Solomon, and having heard it said: "Blessed are thy men, and blessed are thy servants, who stand before thee always, and hear thy wisdom. Blessed be the Lord thy God, whom thou hast pleased, and who hath set thee upon the throne of Israel, because the Lord hath loved Israel for ever," III Kings X, 8. Moreover, the Psalmist teaches that this wisdom is not an empty speculation, but consists in the fear of God and the keeping of his laws, Psalm CX, 10: "The fear of the Lord is the beginning of wisdom;" and Job chapter XXVIII, 28: "The fear of the Lord, that is wisdom itself;" and Ecclesiasticus chapter I, 20: "The fullness of wisdom is to fear God;" and Ecclesiastes chapter XII, 13: "Fear God, and keep his commandments: for this is all man. If this is all man," therefore, says St. Bernard, "without this man is nothing;" nor is he a man, but either a stone or a beast. And Moses, Deuteronomy IV, 6: "This is your wisdom, and understanding before the peoples, that when they hear all these precepts, they may say: Behold a wise and understanding people, a great nation. Neither is there any other nation so great, that hath gods so nigh them, as our God is present to all our petitions." Finally, Wisdom VI, 18: "For the beginning of her (wisdom) is the most sincere desire of discipline; the desire therefore of discipline is the love of her; and the love of her is the keeping of her laws; and the keeping of her laws is the assurance of incorruption; and incorruption maketh one to be near unto God."
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15. Who found its place? — namely of wisdom or learning: it is clear from what precedes and follows. He teaches that true wisdom which makes men blessed cannot be found by any art or ingenuity, cannot be acquired by any power, but must be sought in God as in its source, and must be asked for from Him. In a similar manner, Job says in chapter XXVIII, 36: "Who hath put wisdom in the bowels of man? or who hath given understanding to the cock?" (in Hebrew לשכוי lassecui, which Arias translates as contemplation; others as understanding). And James, chapter I, 5: "If any of you want wisdom, let him ask of God, who giveth to all men abundantly."
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16. Where are the princes, — that is to say, What did principality, pomp and glory confer upon princes? assuredly little vanity, but nothing of truth: for these could not confer wisdom upon them.
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17. Who sport with the birds of heaven. — In Greek ἐμπαίζοντες, that is, they mock them, while they deceive them by song, food or net, capture them, and afterwards abuse them for song and recreation. Whence Vatablus translates: Who make games with the birds of heaven. Secondly, rightly our Vincent of Lerins elucidates this in the Evangelical Harmony, book IV, chapter XIV: To sport, he says, is as it were to do something in sport, that is without difficulty, as in Proverbs VIII, 30: "I was with him forming all things, playing before him at all times, playing in the world." Therefore to sport with the birds of heaven is to be so powerful and commanding that one seems to rule not only over beasts, but also over the birds of heaven at will; whence Nebuchadnezzar is said to have commanded the birds of heaven, Daniel IV, 48.
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18. Who fashion silver. — To fashion silver, says Maldonatus, is not only to melt and work silver, but also by any means and arts to scrape it together, and to devise various ways of finding money, so that they seem in a manner to mint it. Properly those fashion silver who form it from its veins and minerals by melting and working it, and store it when formed: which is the work of kings and princes. And there is no finding of their works, — supply, number or limit, there is no finding the number or limit of their excellent works. Otherwise Maldonatus and Vincent of Lerins, that is to say, They perceive no profit from their works; for εὑρεμα or εὕρεσις or ἐξεύρεσις, that is, finding, signifies profit and gain; because what we find we count as gain, as in Ecclesiasticus XX, 9: "There is a finding in loss," that is, a harmful gain; and chapter XXIX, 4: "Many have esteemed usury as a finding," that is, as gain; and verse 7: "He will count it as a finding," that is, will put it among gains. Thirdly, others, that is to say, There is no finding, that is, no comprehending their works. Fourthly, others, that is to say, Their works perish, so that they are found no more. Fifthly, others, that is to say, "There is no finding," that is, there is no end to their works, namely of heaping up gold and riches. The third sense and the first are most clear, and fitly answer to what preceded: "There is no end of their acquisition," that is to say, What profit is it to princes that they rule not only over men, but also over beasts? that they sport with the birds of heaven? etc., when they lack wisdom, and cannot obtain it; for they seek it where it is not. For it is not in gold and pomp, but in God as in its source that it must be sought, and must be asked for from Him: therefore princes once famous were destroyed, and descended to hell.
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19. They went down to hell. — Such was Baltasar, king of the Chaldeans, most powerful, whose miserable fall and descent like that of Lucifer Isaiah describes, chapter XIV, 4 and following, and Daniel, chapter V. Likewise the king of Tyre, whose fall Ezekiel describes, chapter XXVIII, and Pharao, whose submersion in the sea and abyss Moses describes, Exodus chapter XIV, and another Pharao, whose destruction Ezekiel describes, chapter XXIX.
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20. Young men, — that is to say, Who arose in place of their fathers as young men, saw the light of this life, lived keenly and spiritedly, or even now live on earth, but knew not the way of wisdom, just as their parents, that is to say, Young men were born who would succeed them, and would squander all the riches which they had gathered. Thus Vatablus and Maldonatus.
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22. It hath not been heard in the land of Chanaan. — Note: The Chanaanites, namely the Phoenicians, such as the Tyrians, were devoted to navigation and commerce, and were most skilled in these: hence they were also the first among the gentiles to invent letters. Hear Eusebius, book I of the Preparation, chapter VII: "Jaatus," he says, "the Phoenician first wrote down the elements of letters, first constructed ships, and the Phoenicians first discovered the powers of herbs for medicine." And Lucanus, book III: The Phoenicians first (if fame is to be believed) dared To give to rude figures a lasting voice. In Theman. — It was the metropolis of Idumaea, so called from Theman the son of Eliphaz, the son of Esau, Genesis XXXVI, 11 and 15. By Theman he understands all Idumaea. It is a synecdoche, as if to say: Although the Chanaanites and Idumeans appeared most wise in nautical matters, in commerce, in parables and fables of natural things; yet they were ignorant of the true wisdom which sanctifies the soul and leads to salvation and blessedness: for although St. Job and his friends knew it, yet they received it not from the Chanaanites or Idumeans, but from God; not from the earth, but from heaven: for that "cometh down from above, from the Father of lights," James I, 17. Note here the antiquity of gymnasia and academies. For in the time of Moses and Joshua, Cariat-Sepher, that is the city of letters, was called the academy of Palestine, Joshua XV, 15. Thus Theman was the academy of Idumaea, Thecua of Chanaan; whence it is called mother in Israel, II Kings XX, 19, and from it came forth that wise woman of Thecua, who reconciled Absalom to David, II Kings XIV, 2. Thus the academies of Egypt were Memphis, Heliopolis, Alexandria; as those of Greece were Athens. See Middendorpius, book On Academies.
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23. The children also of Agar, — who as it were the children of Abraham boasted of wisdom, but worldly wisdom: for they were merchants of goods, and were most skilled in trading and deceiving. Merchants of the land. — Correct with the Romans and Greeks, merchants of Merrha; it is the name of a place: perhaps Merrha is Maara of the Sidonians, of which Joshua, XIII, 4; for these were the chief merchants, from whom the Tyrians originated. Fabulists, — who tell fables, such as the metamorphoses of Jupiter, of men, of animals; or, as Theodoret says, who transmit their teachings through symbols and parables: thus Aesop through fables instructed the morals of men. Thus the μυθολόγοι or writers or interpreters of fables were formerly held to be philosophers, indeed theologians, from whom was born poetic theology, that is, fabulous theology, concerning which Fulgentius wrote a book, and which St. Augustine mentions, book V On the City of God, chapter V, and Eusebius, book III of the Preparation, chapter II, as if to say: "The wicked have told me fables: but not as thy law," Psalm CXVIII, 85. Seekers of prudence and understanding, — natural and worldly, supply, they were, and were celebrated and famous: but nevertheless they knew not the way of true and divine wisdom.
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24. O Israel! — After he has shown that wisdom was not found in Chanaan, nor in Theman, nor among other gentiles; now he turns his discourse to the Israelites, so that he may teach them how great thanks they ought to give to God, because they alone among all nations have obtained this wisdom through God's law and prophets, and how they ought to cultivate it, and live and conduct themselves according to it. How great is the house of God. — By the house of God he does not understand the temple of Jerusalem, as Hugo wishes; nor even heaven alone, as Lyran wishes, for neither in the temple nor in heaven were there giants; his temple also had an end, both of which are here denied of the house of God. Therefore the house of God here is the whole world. Thus St. Ambrose in book VI of the Hexameron, III, and others; for, as Diogenes says in Plutarch at the end of the book On Tranquility of Mind: "The world is a certain most holy temple and worthy of God." And Thales of Miletus, when asked: "What of all things was most beautiful?" answered: "The world: for it is the work of God, than which nothing is more beautiful." Thus Laërtius in book I. That is to say, Wisdom was not seen in Chanaan, nor in Theman, which regions seemed to men most wise, nor anywhere in the whole world, which is the house of God, is it found: indeed neither among the most warlike giants, nor in heaven, nor beyond the sea, as follows in verses 26, 29, 30; but only with God the maker of the world, and its leader and teacher, as is said in verse 32. For God is uncreated wisdom, who created the earth, animals and stars, and governs created things in wisdom, as is said in verses 33 and 34, and who placed this wisdom in a small corner of the world, when he communicated it to the Jews alone almost; now however through Christ he communicates it to all nations, and disperses it throughout the whole world, as is said in verses 37 and 38. Hence, secondly, the Prophet tacitly insinuates here that the place, source and way of wisdom is, if you ascend from the world which is the house of God, to God himself, that is if you ascend from creatures to the Creator. For wisdom is given to those who acknowledge and worship God, the maker of the whole world, which appears to us immense, as the master and father of their house; and who measure the greatness and beauty of God from the greatness and beauty of the world, and especially of heaven, where is the throne of the glory of God, and the inheritance of his holy wise ones; of those, I say, who do not creep on the earth, but dwell above the sun in heaven with God and angels, despise the earth as exile, and desire the immense heaven. Wisely Demonax, when certain men inquired whether the world was animated? and again, whether it was spherical? "You," he said, "are concerned about the world, but you do not care about your own uncleanness." Thus Antonius relates in the Melissa, part II, sermon 77. And St. Augustine in Sentences, no. 73: "Marvelous," he says, "is the fabric of the world, but more marvelous is the maker. And he is badly occupied with created things, who departs from the Creator; if he clings to him, he will trample on inferior things, lest what he has loved contrary to nature be turned into punishment."
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25. Great is He, and hath no end, — that is to say, The place of God's possession, of which he spoke before, is immense, and hath no boundary. You will say, how can the world be called immense, when it is created and finite? Theodoretus answers, that Baruch speaks not of a material place, but of a spiritual one, that of the saints, which is God Himself: for, he says, he does not speak of some finite possession, but of the possession of infinite good, which is God Himself. To this our Christopher Gillius adds, in book II, tract. 9 On the Immensity of God, cap. XVI, where he interprets this house and place of God as the immensity and ubiquity of God: for the place is, as it were, God's everywhere. Hence, just as God is immense, so also is His place immense: for above the heavens through those immense empty spaces, God's immense substance extends itself. But this place of God is rather symbolic than proper and literal; for the literal place is the world: for this is "the place of His possession," and the very possession of God; whence it follows: "There were giants there:" for these were in the world, not in God, nor in the empty spaces above heaven. I confess, however, that Baruch also looks to this symbolic place of God: for from the world, as it were, a created place of God most vast, he gathers the vastness and immensity of God the Creator and possessor of the world. Whence St. Augustine, lib. III Against Maximus, cap. II., gathers from this against the Arians, that the Son of God is immense; for it is an argument drawn from analogy and proportion, that is to say, If the world is so great, and almost immense, how great and how immense ought the Creator and Lord of the world Himself to be? The world, therefore, is called immense, because it is greatest and most capacious by hyperbole. For which note: The vast extent of earth and sea is evident from so many kingdoms and islands in geographical tables, and from the fact that mathematicians teach that the circumference or circle of the earth under the equator, where it is greatest, is 22500 miles. But how great the amplitude of the heavens is, is clear first from the fact that, as Alfraganus and astronomers commonly teach, any fixed star of the sixth and lowest magnitude (for they distinguish them in six differences of magnitude) contains the whole magnitude of the earth eighteen times; but one of the first and highest magnitude contains it one hundred and seven times. Second, from the fact that the globe of the earth, in respect to the firmament, is like a point. Wherefore Diogenes said "the heaven is a revolving sphere and an immense covering." Third, from the fact that the convexity of the firmament completes in its gyration millions seventeen million and a half. Whence it follows that any point positioned on the equator, or any star on the equinoctial, completes in its motion and circulation each hour forty-two thousand miles, 398 miles and 437, that is millions 42, and moreover a third part of a million, that is as much as a horseman completing 40 miles daily could complete in 2904 years. Therefore in any one hour each star under the equinoctial completes twice a thousand times the circumference of the earth: but the sun in one hour traverses one million one hundred and forty thousand miles, that is the circumference of the earth fifty times. Fourth, from the fact that the sun is distant from the earth four million miles, so that if you were to ascend straight from the earth to the sun, you would have to complete forty hundred thousand miles: for a million is ten hundred thousand, as I said. But the firmament is distant from the earth eighty million miles and a half, so that if you were to ascend from the earth to the concavity of the firmament, you would have to complete eighty million and a half. Now the distance is the same from the concavity of the firmament to its convexity: for the thickness of the firmament is eighty million. Whence it follows that if a millstone were to fall from the convexity of the firmament, it would take 92 years for it to reach the earth, even if it fell 200 miles each hour: for it could not fall more. Fifth, from the fact that the whole world contained within the concavity of the firmament, if compared to the globe made up of earth and water, has the same proportion that eleven thousand and six hundred twenty-three myriads have to one or unity. I call a myriad a thousand millions, a million is ten times a hundred thousand, as I have said. Wherefore Ptolemy, the prince of mathematicians, who flourished under the Emperor Hadrian in the year of the Lord 130, in book I of the Almagest VI, teaches that the earth is a point with respect to the firmament, or the starry heaven, and demonstrates this evidently by three mathematical reasons. The first is that if the earth were of any quantity with respect to the firmament, it would not happen that half the heaven would be seen. Again, an eye existing at the center of the earth would see half the heaven: but the same eye existing on the surface of the earth sees the same half: therefore the quantity of the earth which is from the surface to the center is imperceptible, and consequently the quantity of the whole earth is imperceptible with respect to the firmament. The second is that we observe daily the extreme shadows of gnomons in hourglasses and of other bodies proceeding so uniformly and regularly, and conforming to the motion of the sun, as if the extremities of those gnomons or bodies were placed at the center of the earth. Therefore any gnomon or style placed on the surface of the earth does not sensibly differ from the center of the world: because the sun proceeds with uniform motion both around the center of the world and around such a style; for this could not happen if the style sensibly differed from the center of the world. The third is that in all parts of the earth, or in all climates, at the same time by various astronomers the magnitude and distance of one and the same star, for example Mars, has always been found to be the same. Therefore no place of the earth differs sensibly from another with respect to one and the same celestial point. Again, the same stars do not appear larger, but equal when positioned near the horizon, where half the earth is interposed between the eye and the star, and when positioned in the middle of the heaven, where nothing of the earth is interposed. It is therefore a sign that the earth contributes nothing here, and is imperceptible. Sixth, from the fact that the proportion of the whole world contained within the concavity of the firmament is much smaller to the complex of the empyrean heaven than is the globe of earth and water to the firmament. Seventh, because from what has been said it follows that if you were to live for two thousand years, and daily ascended directly upward one hundred miles, and did this continuously, after two thousand years you would not yet reach the concavity of the firmament. Again after another two thousand years ascending in a straight line and covering one hundred miles daily, you would not reach from the concavity of the firmament to its convexity: from there moreover to the empyrean the distance is far greater. These and many other things Father Christopher Clavius teaches in the Sphere according to the common opinion of mathematicians, to whom and to others in their art credence ought to be given. Go now, mortals, seek after estates, houses, villas, kingdoms, and tear this point into infinite points. Surely you play with heaven by means of this point: by this instant Eternity is played with by you. More wisely Cicero: "What can seem great to him in human affairs, to whom all eternity and the magnitude of the whole world is known?" The same in the Dream of Scipio: "The earth itself seemed so small to me that I was ashamed of our empire, by which we touch, as it were, a point of it: when I looked upon it more intently, I ask, said Africanus, how long will your mind be fixed on the ground? Do you not see what temples you have entered?" And below: "I perceive," he says, "that you are still contemplating the seat of men and their dwelling: which if it appears to you small, as it is, always look upon these celestial things, despise those human things." Hence Horace teaches that in human affairs there is nothing to be admired, because nothing is great: To admire nothing, is almost the one thing, Numicius, alone which can make and keep one blessed. And Ptolemy, as is found in the Preface to the Almagest, used to say that it is not to be wondered at if kingdoms are transferred from one to another: "He," he says, "is higher among men than the world, who does not care in whose hand the world is." Wherefore Plotinus, book III, demands of a good and wise man forgetfulness of lower and earthly things, so that he may be mindful only of the highest and divine things. Excellently Seneca, book I of Natural Questions, in the Preface: "It is a point," he says, "in which you sail; in which you wage war, in which you arrange kingdoms: upward are vast spaces." Again: "This is the point which is divided among nations by iron and fire: O how ridiculous are the boundaries of men!" Then comparing men with ants: "When you," he says, "have truly lifted yourself up to those great things, as often as you see armies going with raised standards, you will say: A black column goes across the fields. That is the running about of ants, laboring in a narrow space." But Boethius, book II of the Consolation, calls the earth not only a point, but "a point of a point." For the whole earth is a point in respect to heaven: how small a portion of this earth is that which we possess! Indeed from a point we cut off and occupy a point. "In this therefore," he says, "in some tiny point of a point enclosed, do you think about spreading fame, about extending your name?" So small is the village of the world of lands, if it be compared to heaven. Wherefore deservedly St. Louis, bishop of Toulouse, son of Charles, king of Sicily, called the earthly kingdom a splendid servitude: "If," he says, "I contemplate a house and a paternal kingdom, it is small, when contemplating those vast spaces which are above; into whose possession the mind is admitted, if a man raises himself above himself." And St. Fulgentius, having seen the magnificence of Rome: "How beautiful," he says, "is the heavenly Jerusalem, if thus Rome the earthly shines, and if in this age such great dignity of honor is given to those who love vanity, what will be given to the saints who love truth?" And Porphyry, bishop of Gaza, seeing the infant of the emperor Theodosius baptized with such great pomp: "If those things," he says, "which shortly after vanish have so much splendor of glory, how much will the heavenly things have, which are prepared for the saints and the elect of God?" Finally from this St. Ambrose, book VI of the Hexameron, shows that the poor man is equally happy as the rich man: because to him, he says, this very spacious house is common, namely the world, and a common torch, namely the sun, common stars as it were as tapestries, common air, common water, etc.
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27. The Lord did not choose these. — For God chooses not stature, not strength, not number, but morals; indeed in the first calling to faith and grace He does not choose morals, but by choosing them He makes and forms them good. This is what Moses says, Deuteronomy VII, 6: "The Lord chose thee to be a peculiar people to himself out of all the nations that are upon the earth. Not because thou didst exceed all nations in number was the Lord joined to thee and chose thee, when thou wast the fewest of all people."
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29. Who has ascended, — that is to say, Wisdom can nowhere be found in man, neither in heaven nor on earth, but only with God who is the fountain and ocean of wisdom: since therefore wisdom is divine and heavenly, no one can know it except God revealing it, as He Himself revealed it long ago to the Jews through Moses and the prophets, to whom therefore this wisdom was easy and at hand, as it is said in Deuteronomy chapter XXX, 11, and that He might teach the same more fully and clearly, He descended at length to us and to our flesh, made man, as the last verse says. Thus the poets feign that Prometheus, when light was lacking to the world, kindled his torch in heaven, and by it gave light to the world. By this torch indeed and light, they signified wisdom sent down from God to the earth, that it illuminated and taught the way of salvation. See Job XXVIII, 12 and following.
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30. He brought it instead of (that is, rather than) choice gold. — For wisdom is a precious pearl, for which the wise merchant will cross the sea, that he may acquire it for himself, indeed he will give all his wealth and everything for it: for it itself surpasses all price, as Job says, chapter XXVIII, 15, and Solomon, Proverbs chapter III, 15.
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31. Nor anyone who may search out its paths. — In Greek it is, there is no one who may comprehend its path in mind.
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32. But He who knows all things. — that is to say, God alone, who is Himself eternal and uncreated wisdom, found it, and to whom He wills He communicates it. Note: God from eternity had as it were innate to Himself uncreated wisdom, and then from it He found out and drew forth created wisdom to be given to creatures, of which Baruch speaks here. He prepared (that is, He established) (for this is the Hebrew כון con) the earth, — that it may endure for eternal time, that is, always.
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33. He who sends forth the light, and it goes. — "Who makes his sun to rise upon the good and bad," Matthew chapter V, 45. And it obeys Him in trembling, — that is, immediately, most swiftly and at His nod, and as if with the greatest humility and trembling it acknowledged God and its Lord. It is a poetic catachresis.
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34. In their watches, — in their stations and places designated by God. It is a metaphor from the watches of soldiers: for the stars are the militia of heaven and the soldiers of God. And they rejoiced. — That is, they shone, or promptly and eagerly obeyed God, both in shining and in moving, and even miraculously stood at God's nod, or reflected their light and course, as happened under Joshua.
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35. They said, — not by word, but by deed: for this is a continuous prosopopoeia here. Job uses a similar one, cap. XXXVIII, 35: "Wilt thou send lightnings, and will they go, and returning, say to thee: Here we are?"
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36. Against him. — In Greek, πρὸς αὐτόν, to him, that is, who is compared to him, namely to God.
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37. He found out. — It is the conclusion of the whole discourse, namely that God is He from whom wisdom is to be sought and required. And He gave it to Jacob His servant, — Namely, He gave the law to the Jacobites through Moses on Sinai, and taught them the way of salvation through Isaias and other prophets.
3:38
38. After this He was seen upon earth, — namely on Sinai, when appearing in a cloud He gave the law to the Hebrews, and when He dwelt with them, especially with Moses, for 40 years in the desert, speaking with him familiarly, now in a pillar of fire and cloud, now in the tabernacle. Thus some according to Lyra. Whence from the Greek it can be translated, "these," namely wisdom, or the way of discipline, that is, the law of God, "was seen upon earth," namely on Mount Sinai. But I answer: "Upon earth He was seen," namely God, who is wisdom itself, when He put on flesh, and dwelt with men for thirty-three years: "He was seen," that is, He will be born and will be seen: "He dwelt," that is, He will dwell: for he speaks prophetically. Thus Theodoret, Hugh, Lyra, Dionysius here: likewise Tertullian, lib. Against Praxeas, cap. VI; Cyprian, lib. I Against the Jews, cap. V; Chrysostom, homil. 2 in Matthew; Athanasius, Quest. XXXVI to Antioch.; Eusebius, lib. VI Demonstr. cap. XIX; Ambrose, lib. I On Faith II; Hilary, lib. V On the Trinity at the end; Gregory of Nazianzus, oration 4 On Theology; Augustine, lib. XVIII On the City of God XXXIII; Cyril, lib. X Against Julian; Basil, lib. IV Against Eunomius; Bernard, serm. 13 in the Song of Songs and others, who hence teach against the Arians that Christ the Son of God is true God, and one with the Father. Whence he says: "After this," that is, after the old law given to Israel on Sinai. Note here: In the incarnation so close was the union of God with man in Christ, that in seeing this man, namely Jesus, God was truly said to be seen, and in this man walking and dwelling among men, God Himself was truly said to walk and dwell with men; and so pointing to this same man with a finger, we could truly say: This is our God, as Baruch says here. For by the incarnation divinity and humanity are so united in one hypostasis, that the very idioms and attributes communicate mutually with each other, and it can be said both that God was born, seen, suffered, crucified, dead; and that this man, namely Jesus, is the Son of God, consubstantial with the Father, eternal, immense, etc. For the word "this man" and the word "God" in Christ signify one and the same hypostasis, namely of the Word and Son of God, which sustained both natures, namely the divine and the human, to which therefore all attributes and actions, as well as the sufferings both of humanity and of divinity, are competent, and are truly attributed. See here how great is the harmony and parity of the Prophet with the Evangelist St. John; what the Prophet here predicts as future: "After this He was seen upon earth, and dwelt with men;" this the Evangelist narrates as accomplished, and says: "The Word was made flesh, and dwelt in us: and we saw His glory, the glory as it were of the only begotten of the Father." Whence it is clear against the Jews that the Messias is truly God, not a mere man. Thirdly, Castro and Lyra join both senses already given, as if to say: After God, that is the Son of God, found from eternity wisdom and the way of discipline (for He Himself is the Word, wisdom and idea of the eternal Father), He was seen upon earth; because the Son of God appeared throughout the Old Testament to the Fathers, namely as an angel assuming a human body, and appearing in it bore the person of the Son of God about to be incarnate. Thus the Son of God was seen to the patriarch Jacob, or to Jacob, that is to the descendants of Jacob, namely to Moses and the Hebrews, especially when He gave them the law on Sinai: for he deals with it in the preceding and following passages. Then plainly and perfectly in the reality which that old type on Sinai foreshadowed, He was seen corporeally on earth, when born of the Virgin He dwelt with men. But the "after this," namely after He "found the way of discipline, and gave it to Jacob His servant," as preceded, excludes the former sense; and only the second sense of the Fathers, which is about Christ, is admitted and required; otherwise the Greek μετά ταῦτα, that is, after this, namely after He found the way of discipline, admits both senses in some way, but more the second; for the "after this" seems to refer to the whole preceding verse, as if to say: "After He found the way of discipline, and gave it to Jacob His servant," He was seen upon earth. Beautifully St. Bernard, sermon 2 On the Supper of the Lord: "That the invisible might be seen by us, that the immortal might die for us, the Word was made flesh, and dwelt in us. This Word dwelt in us overshadowed by flesh, which He assumed for us from us; the Word in flesh, the sun in a cloud, honey in wax, light in a vessel, a candle in a lamp. He endured in the assumed flesh our infirmities, bearing without sin of the flesh our sins in the flesh, and all this not for Himself, but for us, that He might render us safe from the infirm, co-heirs from strangers, free from slaves. See here how pure was the love of Christ toward us, who sought nothing for Himself, all things for us, without His own advantage, nay with great disadvantage: for He entirely spent and exhausted Himself for us in life and death. Repay love with love, pure with pure. To this St. Paul alludes, Hebrews I, 1, when he says: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days hath spoken to us by His Son." And to Titus III, 4, saying: "But when the goodness and kindness (in Greek φιλανθρωπία, that is, that singular love toward men) of our Saviour appeared, etc.," and chapter II, 11: "The grace of God our Saviour hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly and justly and godly in this world, looking for the blessed hope, and the coming of the glory of the great God." Behold this is the true wisdom, which that He might teach us, Christ was incarnate. Whence, I Timothy III, 16, he calls this "the great sacrament of godliness, which was manifested in the flesh," etc. Excellently St. Cyprian, sermon On the Ascension: "What more, he says, dost thou wish, O man? formerly it was said to God: Man is Thine; now it is said to man: God is Thine." From which he concludes most aptly: "O man! thou art sufficient to God, let God be sufficient to thee." Whence St. Augustine, sermon 26 On the Seasons, thus argues: "God was to be followed who could not be seen, man was not to be followed who could be seen: that therefore man might have both whom to see and whom to follow, God was made man." Wherefore St. Leo, sermon 1 On the Nativity: "Recognize, he says, O man, thy dignity, and made a partaker of the divine nature, do not return to thy former baseness by degenerate conduct." With reason St. Paul, I Corinthians XVI, 22: "If any man love not, he says, the Lord Jesus Christ, let him be anathema," that is let him be separated from God. And he gives the reason: maranatha, that is Our Lord cometh, as if to say: Such a one cannot be excused in any way, because now the Lord hath come, showing us the greatest love equally as humility, and teaching in deed all wisdom, namely true faith in God, hope, charity, patience, religion, mercy, zeal, prayer, meekness, sobriety, modesty, justice, magnanimity, and the other virtues, and all perfection of the Christian life. Whence He Himself says: "I am the way, the truth, and the life: I am the light of the world. Learn of me, because I am meek and humble of heart. Blessed are the poor in spirit, blessed are the meek, blessed are the merciful, blessed are they that hunger, blessed are the peacemakers, blessed are the clean of heart, blessed are they that suffer persecution," etc. O wise ones, O happy ones, who hear this wisdom of Christ, draw it in, taste it, that they may say with St. Paul: "I live, now not I; but Christ liveth in me;" and: "For I judged not myself to know anything among you, but Jesus Christ, and Him crucified," I Corinthians chapter II, 2. Truly the Poet: If thou knowest Christ, it is nothing if thou knowest the rest not. If thou knowest not Christ, it is nothing if thou knowest the rest. Of such it can be said, what Dionysius the Areopagite said of St. Paul, "to live in Paul a life of love." For, as he himself says I Corinthians XV, 48: "Such as is the earthly (Adam), such also are the earthly: and such as is the heavenly, such also are the heavenly. Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly," and Ephesians IV, 23: "Be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice, and holiness of truth." For Christ is such a master and doctor of wisdom that, as it is said in Acts, chapter 1, verse 1, He began first to do, then to teach. Wherefore we Christians ought to hold that which is said in Isaiah, chapter 30, verse 20: "Thine eyes shall see thy teacher," and to exult, as Joel says, chapter 2, verse 23, "in the Lord our God, because He hath given us a teacher of justice," and to rejoice whenever in the Gospel we hear: "Jesus said to His disciples;" and moreover to exhort one another mutually with the words of Isaiah, chapter 2, verse 3: "Come ye, and 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;" and chapter 30, verse 21: "This is the way, walk ye in it, and turn not aside neither to the right hand nor to the left." Therefore Christ and the wisdom and life of Christ is all our good. "Therefore," says St. Paulinus in epistle 4, "let us love Him whom it is our duty to love: let us kiss Him whom it is chastity to kiss: let us subject ourselves to Him, under whom to lie is to stand above the world: let us be cast down for His sake, in whom to fall is resurrection: let us die with Him, in whom is life." Again, Christ teaches us not only by words and examples, but also by illuminating our mind with His grace and inflaming our affection. Whence the Apostle says, 1 Corinthians, chapter 1, verse 30: "Who (Christ) is made unto us wisdom from God, and justice, and sanctification, and redemption." Let us therefore bear Christ in our eyes, in our mouth, in our ear, in our heart. Thus the Emperor Constantine always carried the name of Christ written in two initial letters, as God had shown him in a vision, always in his helmet and in his standard, and thus he became victorious everywhere. See Baronius in the year of Christ 312. Thus that Deacon and Martyr in Eusebius, book 5 of the History, chapter 1, by name Sanctus, when he was examined concerning his name, country, family, and status, answered nothing other than "I am a Christian;" and St. Blandina in torments, saying continually: "I am a Christian, and among us nothing wicked is committed," felt the greatest alleviation and consolation of her sufferings. "Christianity," says the Nyssene, in the tract On the Profession of the Christian, "is an imitation of the divine nature." If therefore thou art a Christian, imitate Christ, do not bear an empty and vain name, but a full one; fulfill the measure of so great a name by works worthy of the name: he who acts otherwise lies about the name, he is an ape of Christ, not a Christian. Let the Christian therefore say: My lineage is from Jupiter on high, the Son of God is my brother, my teacher, my guide: therefore I must live divinely: I ought to be an angel; for, as St. Peter says, epistle 1, chapter 2, verse 9: "You are a chosen generation, a kingly priesthood, a holy nation, a purchased people." Finally, since Christ became man that He might converse with us, and that we might learn to converse, think, and speak with Him familiarly. Let each one propose to himself and impress upon himself the image of Christ either being born, or teaching, or crucified, or doing something else, namely that image by which he perceives himself to be moved more easily and more greatly to love and piety: and through that image let him transcend to the contemplation and veneration of the divinity and the Trinity. For this reason Christ became a partaker of our humanity, that He might make us partakers of His divinity, so that while we know God visibly, through Him we might be rapt into the love of invisible things. Thus for 34 years the Blessed Virgin was continually occupied with Christ; with how much fruit, how much piety, how much sense of love and sweetness! Thus St. Paul: "I live, he says, now not I: but Christ liveth in me." And: "For me to live is Christ, and to die is gain." Thus St. Mary Magdalene for thirty years in her cave did nothing else but occupy herself with Christ, recalling his words, deeds, benefits bestowed upon her, his passion and death, and on account of the sweetness of heavenly consolations continually weeping: wherefore Christ visited her from heaven in visible form more than a hundred times, and wonderfully refreshed her. Thus St. Jerome, that he might vividly keep Christ always before his eyes, withdrew into Bethlehem, and there at the manger of Christ, contemplating him being born, crying, nursing, continually, he passed his life most joyfully and most holily with Christ. Wherefore he himself, writing to Eustochium: "Let us love, he says, Christ, and always seek his embraces, and every difficulty will easily appear: we shall think all things that are long to be brief, and wounded by his arrow through the moments of hours we shall say: Alas for me, because my sojourning is prolonged." Eustochium therefore, Paula, Melania, and a chorus of the most noble Roman virgins followed St. Jerome into Bethlehem. Hear in what words Paula and Eustochium invite Marcella to the same place, epistle 17, in St. Jerome: "When we had journeyed with Christ accompanying us through Shiloh and Bethel, and other places, in which churches, as it were certain standards of the Lord's victories, are erected, we returned to our cave (of Christ being born in Bethlehem); we shall sing continually, weep frequently, pray without ceasing, and wounded by the arrow of the Saviour" in common we shall say: "I have found him whom my soul sought, I will hold him, and will not let him go." Thus St. Edmund, Archbishop of Canterbury, even as a boy was familiarly occupied with Christ the boy appearing to him corporally in school, and from thence became so great a prelate of the Church. Thus St. Catherine of Siena continually dealt with Christ as a bride with a bridegroom, and from him received both the thorny crown which he impressed upon her head, and a new heart, and a new mind conformed to Christ. Thus from childhood St. Joan the Queen was occupied with Christ: whence also she is painted with the boy Jesus who offers her a ring, and by it espouses her to himself. The inscription of her image from her Life is this: "Blessed Joan, celebrated for holiness, daughter of Louis XI, and wife of Louis XII, kings of France, duchess of Bourges, after various revelations, accepted even from her childhood years from the Son of God and his most holy Mother, in the year 1502, founded the most holy Order of the same Mother of God, the Virgin Mary (of the Annunciation, whence also they are commonly called Annunciates, which flourish greatly in France and in Belgium, especially at Louvain and Antwerp) approved and confirmed by the pontiffs Alexander VI and Julius II and Leo X. Finally after her death renowned for miracles, she passed to her heavenly bridegroom at Bourges in the year of the Lord 1504, not yet having entered the fortieth year of her age."
Machine translation from the Latin, not reviewed.
3:2
… It is read often (not in a compound sense) in the Bible (especially in Psalms 6:3; 30:10; 40:5, 11; 55:2; 85:3; 118:29; 122:3; Isa. 33:2; Bar. 3:2; Matt. 15:22; 17:15; 20:30-31). It occurs in the liturgy no earlier than the end of the 4th century in Antioch (St. John Chrysostom, in Mt. hom., 71, 4; PG 58, 666; hom. 6, 1 in I …
3:9
… within a material sphere; God alone knows it perfectly, and He created the world through it. According to the majority of exegetes, what is involved here is a simple poetic personification of this essential attribute of God. The same concept reappears in Bar. 3:9-4:4, which adds to it the idea that the Mosaic Law constitutes a more evident manifestation of it for men (ibid. 3:37). In Prov. 8:22-36 the personification of wisdom is much more …
3:22
Theman (Heb. Tēmān, Gr. Θαψάν)
T. is in fact used as a synonym for Edom (Obad. 9) or placed in parallelism with Edom (Jer. 49:7, 20). The Temanites were famous for their insight and wisdom (Jer. 49:7; Obad. 8; Bar. 3:22); the most subtle of Job's interlocutors was Eliphaz the Temanite (Job 2:1; 4:1; 15:1; 22:1; 42:7, 9). In the Byzantine era (Eusebius, Onomast., 96, 20) the name was used for a military …
3:26
… In Bar. 3:26-28; Sir. 16:7;
… For this reason those men were called R. (cf. Gen. 6:4) to whom the Bible, more than bulk and physical prowess, attributes stubborn rebellion against God, wickedness (cf. Bar. 3:26 ff.).
3:37
… exegetes, what is involved here is a simple poetic personification of this essential attribute of God. The same concept reappears in Bar. 3:9-4:4, which adds to it the idea that the Mosaic Law constitutes a more evident manifestation of it for men (ibid. 3:37). In Prov. 8:22-36 the personification of wisdom is much more accentuated, described as the idea that guided God in His work; while insisting on wisdom as a divine attribute, the …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.