The general corruption of the inhabitants of Jerusalem: for which God will consume them as dross in his furnace.
For diuers enormious sinnes, 14. Ierusalem, and al Israel shal be plaged: 25. namely false prophets, priestes, rauening princes, and wicked people.
1And the word of the Lord came to me, saying:Il Signore parlommi, dicendo:AND the woord of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 2And thou son of man, dost thou not judge, dost thou not judge the city of blood?E tu, o figliuolo dell'uomo, non farai tu giudizio, non farai tu giudizio della città sanguinaria?And thou sonne of man doest thou not iudge, doest thou not iudge the citie of bloud?Et tu, fili hominis, nonne judicas, nonne judicas civitatem sanguinum ? 3And thou shalt shew her all her abominations, and shalt say: Thus saith the Lord God: This is the city that sheddeth blood in the midst of her, that her time may come: and that hath made idols against herself, to defile herself.E non le farai tu vedere tutte le sue abbominazioni? Tu dirai: Queste cose dice il Signore Dio: Ecco la città, che versa il sangue scopertamente, affinchè venga il suo tempo: ella pur fabbricossi per sua sciagura degl'idoli, affine di contaminarsi.And thou shalt shew her al her abominations, and shalt say: Thus saith our Lord God: The citie shedding bloud in the middes of it, that her time may come: and that hath made idols against herselfe, that she might be polluted.Et ostendes ei omnes abominationes suas, et dices: Hæc dicit Dominus Deus: Civitas effundens sanguinem in medio sui, ut veniat tempus ejus: et quæ fecit idola contra semetipsam, ut pollueretur. 4Thou art become guilty in thy blood which thou hast shed: and thou art defiled in thy idols which thou hast made: and thou hast made thy days to draw near, and hast brought on the time of thy years: therefore have I made thee a reproach to the Gentiles, and a mockery to all countries.Tu hai peccato nello sparger il sangue, e ti se contaminata cogl'idoli, che fabbricasti, e facesti, che i giorni tuoi accelerassero, e facesti venir la fine degli anni tuoi. Per questo ti ho fatta l'obbrobrio delle nazioni, e lo scherno di tutta la terra.In thy bloud, which is shed by thee, thou hast offended: and in thine idols, which thou hast made, thou art polluted: and thou hast made thy dayes to approch, and hast brought the time of thy yeares: therfore haue I geuen thee a reproch to the Gentils, and a mockerie to al landes.In sanguine tuo, qui a te effusus est, deliquisti, et in idolis tuis, quæ fecisti, polluta es: et appropinquare fecisti dies tuos, et adduxisti tempus annorum tuorum: propterea dedi te opprobrium gentibus, et irrisionem universis terris. 5Those that are near, and those that are far from thee, shall triumph over thee: thou filthy one, infamous, great in destruction.I vicini, e i lontani trionferanno di te, o infame, famosa, grande nel tuo sterminio.Those that are nere, and that are far from thee, shal triumph ouer thee: thou filthie one, noble, great in destruction.Quæ juxta sunt, et quæ procul a te, triumphabunt de te, sordida, nobilis, grandis interitu.
6Behold the princes of Israel, every one hath employed his arm in thee to shed blood.Ecco, che presso di te i principi d'Israele sono intesi, ciascuno giusta sua possa, a spargere il sangue,Behold the princes of Israel, euerie one in his arme, haue bene in thee, to shede bloud.Ecce principes Israël singuli in brachio suo fuerunt in te, ad effundendum sanguinem. 7They have abused father and mother in thee, they have oppressed the stranger in the midst of thee, they have grieved the fatherless and widow in thee.Oltraggiaron dentro di te il padre, e la madre, calunniarono il forestiero in mezzo a te, contristaron presso di te il pupillo, e la vedova.Father and mother they haue abused with contumelies in thee, the stranger they haue calumniated in the middes of thee, the pupil and widow they haue made sorowful in thee.Patrem et matrem contumeliis affecerunt: in te advenam calumniati sunt in medio tui: pupillum et viduam contristaverunt apud te. 8Thou hast despised my sanctuaries, and profaned my sabbaths.Voi sprezzaste i miei santuarj, e violaste i miei sabati.My sanctuaries you haue despised, and my sabbathes you haue polluted.Sanctuaria mea sprevisti, et sabbata mea polluisti. 9Slanderers have been in thee to shed blood, and they have eaten upon the mountains in thee, they have committed wickedness in the midst of thee.Tu avesti nel tuo seno de' calunniatori per ispargere il sangue, e dentro di te si fecer banchetti sulle colline, furon commesse le scelleraggini in mezzo a te.Detracting men haue bene in thee to shede bloud, and vpon the mountaynes they haue eaten in thee, they haue wrought wickednes in the middes of thee.Viri detractores fuerunt in te ad effundendum sanguinem, et super montes comederunt in te: scelus operati sunt in medio tui. 10They have discovered the nakedness of their father in thee, they have humbled the uncleanness of the menstruous woman in thee.Dentro di te non si ebbe rispetto alla moglie del proprio padre, né alla donna nel tempo di sua immondezza.The fathers shame they haue discouered in thee, the vncleannes of the menstruous woman they haue humbled in thee.Verecundiora patris discooperuerunt in te; immunditiam menstruatæ humiliaverunt in te: 11And every one hath committed abomination with his neighbour’s wife, and the father in law hath wickedly defiled his daughter in law, the brother hath oppressed his sister the daughter of his father in thee.Ognun di essi fe' cose abbominevoli colla moglie del prossimo suo, e il suocero indegnamente peccò colla nuora, il fratello fe' violenza alla sorella, alla figlia del proprio suo padre.And euerie one hath wrought abomination vpon his neighbours wife, and the father in law hath polluted his daughter inlaw wickedly, the brother hath oppressed his sister the daughter of his father in thee.et unusquisque in uxorem proximi sui operatus est abominationem, et socer nurum suam polluit nefarie: frater sororem suam, filiam patris sui, oppressit in te.
12They have taken gifts in thee to shed blood: thou hast taken usury and increase, and hast covetously oppressed thy neighbours: and thou hast forgotten me, saith the Lord God.Accettarono in te dei regali per ispargere il sangue: tu ricevesti l'usura, e il soprappiù, e per avarizia calunniavi i fratelli: di me poi ti scordasti, dice il Signore Dio.They haue taken giftes in thee to shede bloud: thou hast taken vsurie and ouerplus, and didst calumniate thy neighbours couetously: and thou hast forgotten me, saith our Lord God.Munera acceperunt apud te ad effundendum sanguinem: usuram et superabundantiam accepisti, et avare proximos tuos calumniabaris: meique oblita es, ait Dominus Deus. 13Behold, I have clapped my hands at thy covetousness, which thou hast exercised: and at the blood that hath been shed in the midst of thee.Per questo io battei le mani veggendo la tua avarizia, e il sangue sparso in mezzo a te.Behold, I haue wrong my handes vpon thy couetousnes, which thou hast done, and vpon the bloud that hath bene shed in the middes of thee.Ecce complosi manus meas super avaritiam tuam quam fecisti, et super sanguinem qui effusus est in medio tui. 14Shall thy heart endure, or shall thy hands prevail in the days which I will bring upon thee: I the Lord have spoken, and will do it.Potrà egli reggere il cuor tuo, ovver sarann' elleno più robuste le mani tue nei giorni, che io ti preparo? Io il Signore no parlato, e io farò,Why, shal thy hart abide, or shal thy handes preuaile in the dayes, which I shal make to thee? I the Lord haue spoken, and wil doe it.Numquid sustinebit cor tuum, aut prævalebunt manus tuæ, in diebus quos ego faciam tibi ? Ego Dominus locutus sum, et faciam. 15And I will disperse thee in the nations, and will scatter thee among the countries, and I will put an end to thy uncleanness in thee.E ti spergerò tralle nazioni, e ti sparpaglierò per tutte le terre, e farò, che abbia fine in te la tua immondezza.And I wil disperse thee into nations, & wil scatter thee into landes, and wil make thy vncleannes to faile from thee.Et dispergam te in nationes, et ventilabo te in terras, et deficere faciam immunditiam tuam a te. 16And I will possess thee in the sight of the Gentiles, and thou shalt know that I am the Lord.E mi farò Signore di te al cospetto delle nazioni; e conoscerai, ch'io sono il Signore.And I wil possesse thee in the sight of the Gentils: and thou shalt know that I am the Lord.Et possidebo te in conspectu gentium: et scies quia ego Dominus.
17And the word of the Lord came to me, saying:E il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 18Son of man, the house of Israel is become dross to me: all these are brass, and tin, and iron, and lead, in the midst of the furnace: they are become the dross of silver.Figliuolo dell'uomo, la casa d'Israele mi s'è cangiata in ischiuma, tutti costoro son come rame, stagno, e ferro, e piombo nel mezzo della fornace: son diventati la schiuma dell'argento.Sonne of man, the house of Israel is turned into drosse to me: al these are become brasse, and tinne, and yron, and lead, & drosse of siluer, in the middes of the fornace.Fili hominis, versa est mihi domus Israël in scoriam: omnes isti æs, et stannum, et ferrum, et plumbum in medio fornacis: scoria argenti facti sunt. 19Therefore thus saith the Lord God: Because you are all turned into dross, therefore behold I will gather you together in the midst of Jerusalem.Per questo, così parla il Signore Dio: Perchè voi vi siete tutti cangiati in ischiuma, per questo, ecco, che io vi ratinerò nel mezzo di Gerusalemme,Therfore thus saith our Lord God: Because you are al turned into drosse, therfore behold I wil gather you together in the middes of Ierusalem,Propterea hæc dicit Dominus Deus: Eo quod versi estis omnes in scoriam, propterea ecce ego congregabo vos in medio Jerusalem, 20As they gather silver, and brass, and tin, and iron, and lead in the midst of the furnace: that I may kindle a fire in it to melt it: so will I gather you together in my fury and in my wrath, and will take my rest, and I will melt you down.Facendo una massa dell'argento, e del rame, e dello stagno, e del ferro, e del piombo nel mezzo della fornace per accendervi il fuoco, e liquefarvi. Così io nel furor mio, e nell'ira mia vi ragunerò, ed ivi vi abbandonerò, e vi squaglierò.with the gathering of siluer, and brasse, and tinne, & yron, and lead in the middes of a fornace: that I may kindle a fire in it to melt it: so wil I gather you together in my furie, and in my wrath, and wil rest: and I wil melt you.congregatione argenti, et æris, et stanni, et ferri, et plumbi, in medio fornacis, ut succendam in ea ignem ad conflandum. Sic congregabo in furore meo, et in ira mea: et requiescam, et conflabo vos. 21And will gather you together, and will burn you in the fire of my wrath, and you shall be melted in the midst thereof.Vi raunerò, e vi abbrucerò col fuoco del mio furore, e in mezzo ad esso vi squaglierete.And I wil gather you together, and wil set you on fire, in the fire of my furie, and you shal be melted in the middes therof.Et congregabo vos, et succendam vos in igne furoris mei, et conflabimini in medio ejus.
22As silver is melted in the midst of the furnace, so shall you be in the midst thereof: and you shall know that I am the Lord, when I have poured out my indignation upon you.Come si fonde l'argento nel mezzo della fornace, così voi in mezzo di Gerusalemme, e conoscerete, che son io il Signore, quando avrò versato sopra di voi la mia indignazione.As siluer is melted in the middes of the fornace, so shal you be in the middes therof: and you shal know that I am the Lord, when I haue powred out mine indignation vpon you.Ut conflatur argentum in medio fornacis, sic eritis in medio ejus: et scietis quia ego Dominus cum effuderim indignationem meam super vos. 23And the word of the Lord came to me, saying:E il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 24Son of man, say to her: Thou art a land that is unclean, and not rained upon in the day of wrath.Figliuolo dell'uomo, di' a colei: Tu se' terra immonda, e non umettata nel giorno del furore.Sonne of man, say to it: Thou art an vncleane land, and not rayned vpon in the day of furie.Fili hominis, dic ei: Tu es terra immunda, et non compluta in die furoris. 25There is a conspiracy of prophets in the midst thereof: like a lion that roareth and catcheth the prey, they have devoured souls, they have taken riches and hire, they have made many widows in the midst thereof.Una congiura di profeti è in mezzo a lei: come lione, che rugge, e rapisce la preda, essi han divorate le anime: hanno avute ricche mercedi, ed hanno accresciuto il numero delle vedove dentro di lei.A conspiracie of prophets in the middes therof: as a lion roaring, and rauening the praye, haue they deuoured soules, they haue taken the riches and the price, her widowes they haue multiplied in the middes therof.Conjuratio prophetarum in medio ejus: sicut leo rugiens, rapiensque prædam, animas devoraverunt: opes et pretium acceperunt: viduas ejus multiplicaverunt in medio illius. 26Her priests have despised my law, and have defiled my sanctuaries: they have put no difference between holy and profane: nor have distinguished between the polluted and the clean: and they have turned away their eyes from my sabbaths, and I was profaned in the midst of them.I suoi sacerdoti han disprezzata la mia legge, ed han contaminati i miei santuari: non han saputo distinguere tral santo, e il profano, e non han conosciuto di vano tra l'immondo, e il puro: e gli occhi chiusero alla violazione de' miei sabati, ed io era disonorato in mezzo ad essi.Her priests haue contemned my law, and haue polluted my sanctuaries: betwen a holie thing and prophane they haue put no difference and betwen the polluted and the cleane they vnderstood not: and from my sabbathes they haue turned away their eyes, and I was defiled in the middes of them.Sacerdotes ejus contempserunt legem meam, et polluerunt sanctuaria mea: inter sanctum et profanum non habuerunt distantiam, et inter pollutum et mundum non intellexerunt: et a sabbatis meis averterunt oculos suos, et coinquinabar in medio eorum.
27Her princes in the midst of her, are like wolves ravening the prey to shed blood, and to destroy souls, and to run after gains through covetousness.I suoi principi in mezzo a lei, come lupi anelanti alla preda, a spargere il sangue, a rovinare le anime, a cercare guadagni alla propria avarizia.Her princes in the middes of her, as wolues rauening the praye to shede bloud, and to destroy soules, and to pursew gaynes couetously.Principes ejus in medio illius quasi lupi rapientes prædam ad effundendum sanguinem, et ad perdendas animas, et avare ad sectanda lucra. 28And her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them, saying: Thus saith the Lord God: when the Lord hath not spoken.Ma i profeti di lei intonacavano senza la necessaria mistura, spacciando a questi delle vane visioni, e delle bugiarde profezie, dicendo: Queste cose dice il Signore Dio, quando il Signore non ha parlato.And her prophetes dawbed them without tempering, seing vayne thinges, and diuining lies to them, saying: Thus saith our Lord God: wheras our Lord hath not spoken.Prophetæ autem ejus liniebant eos absque temperamento, videntes vana, et divinantes eis mendacium, dicentes: Hæc dicit Dominus Deus: cum Dominus non sit locutus. 29The people of the land have used oppression, and committed robbery: they afflicted the needy and poor, and they oppressed the stranger by calumny without judgment.I popoli di questa terra inventavan calunnie, e rapivan con violenza l'altrui: contristavano il piccolo, e il povero, e il forestiero opprimevano con imposture senza giustizia.The people of the land they oppressed by calumnie, and tooke away violently: the needie and poore they afflicted, and the stranger they oppressed by calumnie without iudgement.Populi terræ calumniabantur calumniam, et rapiebant violenter: egenum et pauperem affligebant, et advenam opprimebant calumnia absque judicio. 30And I sought among them for a man that might set up a hedge, and stand in the gap before me in favour of the land, that I might not destroy it: and I found none.E cercai tra lor d'un uomo, che frapponesse una siepe, e a me stesse a petto, affinchè io non la sterminassi; né lo trovai.And I sought of them a man that might enterpose an hedge, and stand opposite agaynst me for the land, that I might not destroy it: and I found not.Et quæsivi de eis virum qui interponeret sepem, et staret oppositus contra me pro terra, ne dissiparem eam: et non inveni. 31And I poured out my indignation upon them, in the fire of my wrath I consumed them: I have rendered their way upon their own head, saith the Lord God.Ed io sparsi sopra di loro la mia indignazione: li consumai col fuoco dell'ira mia: le opere loro feci cadere sulle lor teste, dice il Signore Dio.And I powred out mine indignation vpon them, in the fire of my wrath I consumed them: I haue rendered their way vpon their head, saith our Lord God.Et effudi super eos indignationem meam; in igne iræ meæ consumpsi eos: viam eorum in caput eorum reddidi, ait Dominus Deus.
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Year of the World 3411.
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Worthington
Blood. Why dost thou cease to admonish and rebuke the people? (Worthington)
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Theodoret
Hath. Septuagint, "was mixed with his relations," ver. 10., etc., (Haydock) fighting against them. (Theodoret)
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Sabbaths, by servile works, and by their sinful deportment.
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Mountains. Ezechiel 18:6.
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Father, his widow, their mother-in-law, or one of his wives.
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Calmet
Increase. Ezechiel 18:18. (Calmet)
St. Jerome
Me. "The remembrance of God excludes all sins." (St. Jerome)
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Calmet
Hands, through surprise and sorrow. (Calmet)
Worthington
God wishes the sinner's salvation, Genesis 6:6. (Worthington)
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Calmet
In thee. I will purify thee by violent medicines. (Calmet)
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Possess, "as an inheritance:" (Septuagint; Haydock) "I will defile:" (Aquila) "wound thee." (Symmachus) Hebrew is very different: (Calmet) "thou hast inherited in thyself," (Haydock) being no longer willing to be subject.
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Dross. Hebrew, "a mixture." Septuagint, "God will purify the silver," Isaias 4:4.
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Rained upon, or watered with the instructions of the prophets, Ezechiel 20:46.
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Conspiracy. The false prophets defend each other, (Calmet) while the priests connive at their proceedings, (Haydock) and set the example of wickedness.
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Without. Septuagint, "they shall fall, seeing," etc.
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Worthington
The prayers of the just are very powerful; and God wishes them to exert themselves for sinners. (St. Jerome) (Worthington)
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VVhy dost thou cease from admonishing, and blaming the people for their bloud sinnes?
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God of his part desiring the saluation of al men, signifieth here his sorow for the peoples sinnes not that God is subiect to anie such passion, but to infinuate the enormitie of sinne. as Gen. 6. v. 6.
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A meruelous force of iust mens prayers, by which God suffereth himself to be ouercome And it is most gratful to God when some do so oppose themselues to entreat mercie for sinners, that they may repent. S. Iero. Epist. 12. ad Gaudentium.
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Tertullian † AD 220 An Answer to the Jews 4
… And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “ Your sabbaths my soul hateth;” and in another place he says, “ My sabbaths ye have profaned.”
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Origen † AD 254 Origen Against Celsus 5.15
… who need fire, I mean, to refine, as it were, (the dross of) those who are intermingled with copper, and tin, and lead. And he who likes may learn this from the prophet Ezekiel.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.13
… Hence the Lord reproaches the children of Israel, captive, but yet not converted from their iniquity, saying, The house of Israel is to Me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.65
… whose princes in the midst of her are like roaring lions, ravening the prey, devouring souls in their might.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.65
… And a little further on: Her priests have violated My laws and profaned My holy things, they have put no difference between the holy and profane, but all things were alike to them, and they hid their eyes from My Sabbaths, and I was profaned among them.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.6
… And again it is written:— I sought amongst them a man who was closing the fence and standing in the breach over the face of the land, that I might not destroy it and I did not find .
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2. WILT THOU NOT JUDGE (wilt thou not reprove, rebuke; for to judge signifies any act of a judge, that is, Why dost thou cease to reprove and rebuke) THE CITY OF BLOOD? — That is, Jerusalem, which has shed so much innocent blood. Note the synecdoche. For by the shedding of blood he signifies all injury inflicted on a neighbor contrary to the second table of the Decalogue; as by idolatry he signifies all sins committed against the first table, that is, against God.
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3. THE CITY (is this one) SHEDDING BLOOD IN THE MIDST OF IT (publicly and with impunity), THAT THE TIME MAY COME — of her punishment and torment. It is evident from the following vers. AGAINST HERSELF, — to her own destruction.
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4. THOU HAST CAUSED THY DAYS TO DRAW NEAR. — The Chaldean, the days of thy destruction, that is, By multiplying crimes thou hast caused me to punish thee sooner than I had decreed, as I signified in the preceding vers. Note: The sinner by his sin hastens for himself the time of death and vengeance, and narrows and contracts the times of divine longsuffering.
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5. SHALL TRIUMPH OVER THEE. — In Hebrew יתקלסו iitcallesu, that is, shall mock thee, shall insult thee saying: "O filthy, noble," that is, O notoriously shameless, noble and famous harlot! For in Hebrew it is, filthy in name or fame. Or secondly, that it may be an antithesis, that is, Thou who wast formerly noble in lineage, wealth, power, art now made vile and filthy a harlot. Hence thou shalt be also "great in destruction," so that the higher thou wast, the more forcefully and with greater crash thou shalt fall, says St. Jerome, and thou who wast noble in adulteries, become noble in so signal a calamity and destruction. Or, "great in destruction," or, as others translate, of much contraction, that is, thou who shalt be worn down and destroyed by various calamities, namely by famine, sword, plague. Thus R. David.
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6. EACH ONE IN HIS ARM. — The Chaldean: Each one in his strength; Vatablus: Each of the princes strove according to his ability to oppress the common people and to kill the innocent. The Septuagint: Each one to his kinsmen were gathered together in you to shed blood, that is to say, Each one strove according to his strength to perpetrate slaughter.
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9. MEN WHO ARE DETRACTORS. — Symmachus and Theodotion, men of deceit; the Septuagint, men who are robbers. Note here that the detractor and whisperer (for this is called in Hebrew רכיל rachil) is a robber; because he steals away reputation and stirs up quarrels and hatreds, from which not rarely follow murders. Otherwise Maldonatus: Men, he says, of fraud or deceit, are false witnesses, who, corrupted by money, speak false testimony against the innocent, by which their blood is shed. UPON THE MOUNTAINS (namely they sacrificed to idols in the high places, and ate things sacrificed to idols).
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10. THE SHAMEFUL THINGS OF THY FATHER THOU HAST UNCOVERED IN THEE. — That is, they had relations with the wife of the father, that is with the stepmother: and likewise with a menstruating woman. For this is: "The uncleanness of the menstruating woman thou hast humiliated in thee," namely by lying with her, who labors under the uncleanness of menstruation, which is filthy and harmful to offspring, and therefore forbidden by law, Leviticus, chapter xviii, verse 19.
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12. THOU HAST ACCEPTED GIFTS, — corrupted by gifts, judges condemned the innocent to death. THOU HAST RECEIVED EXCESS (that is, more than the portion, more than the principal, for example usury, as has preceded). GREEDILY, — on account of greed, namely in order to plunder them thou hast slandered thy neighbors. The Septuagint: Thou hast completed the completion of thy malice in oppression, that is thou hast perpetrated all crimes on account of greed, in order to oppress others. For what evil does not the accursed hunger for gold conceive? Vatablus: Thou hast enriched thy allies, namely the Egyptians and Assyrians, through slander, that is with money and riches extorted through slander and oppression, so that they might aid thee, in whom thou didst trust, not in me, as follows. AND THOU HAST FORGOTTEN ME. — This is the source of all crimes; because, as St. Jerome says: "Just as the remembrance of God excludes all shameful deeds: so the forgetfulness of God brings together the whole multitude of all vices."
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13. BEHOLD I HAVE CLAPPED MY HANDS (more in anger, indignation and indicating vengeance) UPON THY COVETOUSNESS, WHICH THOU HAST MADE. — R. David and the Hebrews note here that 24 crimes are enumerated, but the destruction of the city is attributed to avarice as it were the source of the others. Thus Lycurgus predicted that Sparta would be established through contempt of riches, but would perish through avarice, and he was a true prophet, as Plutarch testifies in his Life of him. Morally, learn from this place how foul and hateful to God avarice is. Hear Blessed Peter Damian scattered throughout epistle 2, book II to the Bishops and Cardinals of the Holy Roman Church, in which he exhorts them to root out the vice of avarice from the Roman Curia and from the whole Church, as the cause and source of all the Church's evils: "Truly," he says, "no rottenness of a wound reeks more intolerably in the nostrils of God than the filth of avarice. And every covetous man, while he accumulates the gain of sordid money, turning an exedra into a latrine, heaps up as it were a mass of filth. Hence it is that through Ezekiel it is said: Their silver shall be cast out in the streets, and their gold shall be as dung: their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. And elsewhere (Habakkuk ii): it is written: Woe to him that heapeth together things not his own, how long? and loadeth himself with thick clay! And Isaiah cap. v: Woe to you that join house to house, and lay field to field! And Ecclesiasticus cap. x: There is no one more wicked than the covetous man. Whence also the Apostle says, Colossians iii: Covetousness, which is the service of idols. And I Timothy vi: We brought nothing into this world, undoubtedly neither can we carry anything out. But having food, and wherewith to be covered, with these let us be content. For the root of all evils is covetousness." Then he inveighs against Prelates, who accept gifts: and use them for luxury, and says: "Nor is that believed to be unlike madness, when a bed is adorned with such elaborate expense, that the ornament of any most holy thing, or even of the Apostolic altar itself, is surpassed. And how near it seems to absurdity, that that couch is more carefully cultivated, where corruptible flesh is dissolved in the quiet of sleep, than the altar of the cross, on which namely the victim of the Lord's body is immolated! In this way therefore, while sobriety is wont to commend Pontiffs, they have now become effeminate gluttons made rich by wealth. Foxes have holes, but the Son of Man hath not where to lay his head. Behold Christ does not recline in fox skins: the Christian sleeps under fox skins. Wooden Pontiffs used gilded staffs: while the merit of priesthood should not be made bright by the splendor of garments, but by the norm of spiritual virtues; and not pearls, or gems, but golden morals should befit the priest. The heart of the priest should be the temple of God, the sanctuary of Christ; not certainly a den of thieves, or a receptacle of sordid money. For in the divine examination each mind is judged by what it turns over in thought through concupiscence. These are the idols of the house of Israel painted on the wall, which Ezekiel saw, cap. viii: Thus the human mind, while it meditates on earthly things, becomes earthly; while on heavenly things, becomes heavenly, and the temple of God." "Let ambition cease from worldly pomp. Let our money pass into the hands of the poor. Let our riches be the gains of souls, and the talents of virtues."
22:14
14. SHALL THY HEART ENDURE, — as if to say, Wretched one, proud one, will you be able to bear the evils to come? Will your hands be able to turn aside the thunders and lightnings of afflictions and punishments, which I shall powerfully wring upon you in my hand? For hands, virtue, boldness, are the symbol of adversity and affliction.
22:15
15 and 16. I WILL CAUSE THY UNCLEANNESS TO CEASE (for in captivity afflicted you will detest your sins and idols, which are the cause of your affliction: and then again) I WILL POSSESS THEE, — and as it were my inheritance and peculiar possession I will recall to myself, and will bring back from captivity: and then "I will be sanctified in thee," as the Chaldean translator rendered it: others, as Aquila and Theodotion, translate it, defiling thee, that is I will show by my plagues that you are impious and defiled. Others translate it, I will wound thee. For the Hebrew נחלתי nachatti, if you derive it from nachal, signifies I will possess: but if from חול chol, or חלל chalal, it signifies I will wound, or defile and contaminate, or by antiphrasis, I will sanctify.
22:18
18. THE HOUSE OF ISRAEL IS TURNED TO ME INTO DROSS — Israel was formerly as silver, because noble in blood, candid in morals, splendid in religion, celebrated in the fame of riches and power: now it is turned into dross, because it has obscured all these things by its idolatry and crimes; and it has lost glory and riches, through the arms of enemies and captivity. ALL THESE ARE BRASS, AND TIN, AND IRON, AND LEAD IN THE MIDST OF THE FURNACE: THEY ARE BECOME THE DROSS OF SILVER, — that is to say, the Jews were formerly pure and precious as silver, but they adulterated and mixed that, indeed they changed it into vile "tin;" these are, says the Scholiast, those who simulate piety: and into "iron;" these are the powerful and tyrants: and into "lead;" these are those weighed down by avarice: and into "brass;" these are those shameless in malice and obstinate. And thus all are corrupted, and as it were turned into the dross of silver: wherefore I, as a silversmith, will cast them into the furnace of tribulation and desolation, that they may be purified. Hear also St. Gregory, III part. Pastor. cap. xiv: "To purge them," he says, "by the fire of tribulation I wished, and I sought that they become silver or gold; but in the furnace they have become to me brass, tin, iron, and lead. For brass indeed when struck renders a sound more than other metals. Whoever therefore placed in striking bursts forth to the sound of murmuring, has been turned into brass in the midst of the furnace. Tin moreover when composed by art imitates the appearance of silver. Whoever therefore is not free from the vice of simulation in tribulation, has become tin in the furnace. Iron moreover is used by one who lies in wait for the life of his neighbor: iron therefore is in the furnace, one who does not abandon the malice of harming in tribulation. Lead moreover is heavier than other metals. In the furnace therefore lead is found, one who is so pressed down by the weight of his sin, that even when placed in tribulation he is not lifted from earthly desires. Hence again it is written in Ezech. iv: With much labor it has been sweated, and the great rust of it did not go out of it, neither by fire. See the sayings in Jerem. vi, 28."
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19 and 20. I WILL GATHER YOU INTO THE MIDST OF JERUSALEM, IN A GATHERING OF SILVER AND BRASS, etc. — That is, as Theodoret says, because you have committed a confluence of crimes, and have become as adulterated silver, I will make Jerusalem itself a furnace for you: and I will cast enemies as coals; and I will apply my strength and wrath, as a bellows, so that by the fire of tribulation, namely by plague, famine, sword, I may smelt you; so that those who labor under an incurable disease, that is sin, as if alien matter I may consume and finish: but those who have admitted purification I will purify, refine, and render as it were purified silver. This is what he adds:
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20. AND I WILL REST, AND I WILL SMELT YOU. — For I will rest, in Hebrew it is הנחתי hinnachti, that is to cause to rest, that is I will leave you in the furnace, that is in sword, famine and plague, so that by these you may either be purified or consumed, as I have already said. For hinnachti properly signifies, I will leave, I will abandon. For the root נח ianach signifies to leave a thing in its place, to allow and to abandon. But if you read הנחתי henachti with another pointing, it signifies I will cause to rest, from the root נח noach, that is it rested. Whence also Noah was called, because he brought rest to the world, as I said in Gen. cap. v, vers. 25. Otherwise Maldonatus: "I will rest," he says, that is I will cease to punish you, when I have thoroughly smelted and purified you. But thus it should have been said: And I will smelt you, and I will rest; but now he says: And I will rest, and I will smelt you.
22:24
24. SAY TO IT, — say to the city Jerusalem, or to Judea itself. It refers back to what he said vers. 19: "I will gather you into the midst of Jerusalem." NOT RAINED UPON IN THE DAY OF WRATH, — that is to say, God angered by your crimes has denied, and henceforth will deny to you, as to an unclean, ungrateful and unworthy land, rain at the appointed time, so that you may become a dry land, unfruitful, bearing thorns and beasts, as he threatened in Deuter. xi, 15; Isaiæ v, 6; Jerem. cap. iii, vers. 3. Note: God on account of the sins of one city withholds rain, which he grants to neighbors, as is evident from Amos iv, 7. It can secondly be taken thus, that is to say, "In the day," that is you are reserved for the day of wrath, because you are soon to be burned: as thorny lands are wont to be burned, so that the land, as it were enriched by the ash of thorns, may at least produce grass. Again rightly from the Septuagint, Theodoret, that is to say, O unclean land, not rained upon, not irrigated, that is you who repel rain, that is the doctrine of the holy Prophets, as a rock! For this reason God, as he denies you natural rain, so he will also deny spiritual rain, namely holy inspirations, and he will withdraw and take away from you holy preachers and Prophets.
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25. THE CONSPIRACY OF THE PROPHETS, — that is to say, The false prophets conspire and plot against me, Jeremiah, and the other true Prophets, and while we threaten the city with disaster and destruction, they promise all prosperity; and thus they tacitly incite the people to hatred and slaughter of us. Whence follows: THEY DEVOURED SOULS (that is, they took away life, both from the true Prophets, who threaten disaster to the city: for to their slaughter the people are driven by promising prosperity; and also because they protect other murderers by giving them gifts, so that they perpetrate slaughter, and thus) THEY MULTIPLIED WIDOWS (and in this way) THEY RECEIVED PRICE (for their false prophecy). — And in this they conspire together. Some wrongly read opus instead of opes, that is, the reward of their work.
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26. BETWEEN THE UNCLEAN AND THE CLEAN THEY DID NOT UNDERSTAND. — The Septuagint: they did not distinguish; Vatablus: they did not indicate to the people what was unclean, what clean, for example in victims, contact with a corpse, leprosy, menstruation and other things which the law as it were forbids as unclean. FROM THE SABBATHS (that is to say, Seeing the people violate the sabbath, they did not reprove them, but turned away their eyes, and conniving dissembled; and thus) I WAS DEFILED, — that is, I was treated profanely by them.
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27. HER PRINCES IN HER MIDST ARE LIKE WOLVES CATCHING PREY TO SHED BLOOD. — For just as wolves seize prey in order to kill it and devour it when killed: so the princes of the Jews oppressed and killed the common people through calumny, or false witnesses, or by force, in order to invade their goods. By princes, he understands the secular: St. Jerome, however, rightly applies these things also to the Ecclesiastical: for these, he says, shed the blood not of bodies, but of souls. Whence follows: "To destroy souls, and greedily to pursue gain: Not content with that alone, says St. Jerome, that those who serve the altar should live by the altar, but after they have come to the ministry of God, they gather the riches of Croesus." Let such men hear St. Bernard, epistle 2: "It is allowed, he says, that if you serve well, you live by the altar, but not that you live luxuriously by the altar, that you grow proud by the altar, that from it you procure for yourself golden bridles, painted saddles, silver spurs, etc. Finally, whatever beyond necessary food and simple clothing you retain from the altar, is not yours, it is robbery, it is sacrilege." Who would not believe the words of so holy a Doctor? See the same, epistle 33, where he says this to be the greatest of all persecutions of the Church: "The ministers of Christ are, and they serve Antichrist. They walk honored from the goods of the Lord, who do not render honor to the Lord. Hence splendid tables," etc. Wherefore the Council of Carthage, and it is cited dist. xli, cap. penult., thus decrees concerning Bishops: "A Bishop should have humble furnishings, and a poor table and food, and should seek the authority of his dignity in faith and the merits of his life." This in fact St. Augustine, Bishop of Hippo, accomplished in all respects, as witnessed by Possidius in his Life. The Council of Trent, sess. xxv, cap. iv De reformat., almost word for word sanctions the same, and adds that in the whole house of the Bishop nothing should appear which is alien from this holy institution, and which does not display simplicity, zeal for God, and contempt for vanities. It then adds that these things pertain also to the Cardinals of the Holy Roman Church. In this matter the illustrious example in this age was given to all Bishops and Cardinals by St. Charles Borromaeus, who removed from himself all furnishings of any value, canopies, tapestries, and other things of that kind, and under the Cardinal's habit wore a garment of simple cloth and linen, and indeed his chamberlain's covering was of rough and coarse linen, which same garment he never changed for the whole 14 years. Truly did St. Augustine say in Psalm 76: "Poverty is the teacher of all philosophy to us." And St. Chrysostom: "Poverty is the guide into the way which leads to heaven." And even Plutarch: "Contempt, he says, of riches is the instrument of philosophy." And Bias: "Who is rich? he who desires nothing. Who is poor? the avaricious man." And Seneca: "The shortest way to riches is through contempt of riches." And Crates, casting his wealth into the sea: "Depart, he said, evil desires, I will drown you, lest I be drowned by you." Finally St. Gregory: "He, he says, is poor who lacks what he does not have. For even he who not having does not desire to have, is rich. For poverty is in poverty of mind, not in quantity of possession. For he to whom poverty agrees well, is not poor."
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28. AND THE PROPHETS OF THEM DAUBED THEM WITHOUT TEMPERING, — that is, they flattered the princes, and encouraged them in their tyranny, promising them security and all good things; but falsely, and in bad faith, and deceptively: for they will find themselves deceived by them, when they actually incur and feel the threats of God: just as he who plasters a wall with mud, and does not temper the mud with straw so that it holds together, deceives the master of the house; for friable mud will not adhere, but will flow away. See the words at cap. xiii, vers. 10. The cause of this daubing and flattery was that they expected sustenance, offerings or dignities from the people or princes, as he said vers. 12, 25 and 27. This is what Isaiah said cap. v, vers. 23: "Woe to you that justify the wicked for gifts!" And on the other hand, cap. xxxiii, vers. 15: "He, says he, that walketh in justices, etc., and shaketh his hands from all bribes, he shall dwell on high," etc. Ferdinand Castilius reports from certain historians of Spain in the History of St. Dominic, lib. II, cap. xvii, pag. 1, that it was once a custom in the kingdom of Aragon that the king did not choose a confessor for himself, but he was chosen in the assemblies of the kingdom by the Estates and given to the king. To whom the king could neither do good nor ill, for this reason, lest either hope or fear should hinder the confessor from his duty, so that he might freely admonish the king with that sincerity and rectitude which is fitting, and reprove him when necessary. For what mouth would sustain barking at the one who feeds it, or from whom does it expect a mitre? Surely if this were done, or recalled into use, how much would it consult the security of the conscience of kings and princes, and satisfy the many complaints of the people. Wherefore the same author reports there that Blessed Raimund, who was the second Master General of the Order of Preachers after St. Dominic, was given as confessor to James king of Aragon, who freely reproved and corrected him for concubinage: and when the king always promised better things, but did not perform them, Raimund asked for dismissal from him. He refused, and prohibited all sailors under penalty of death, lest anyone should transport Raimund elsewhere. But Raimund, imploring God's help through his prayer, went to the sea, and in it extended his cloak, having made the sign of the cross, into which as into a ship he entered, using his scapular as a sail, and his staff as a rudder, and thus with a favorable wind he sailed most swiftly, so that in the space of six hours he came in sight of Barcelona. Disembarking on land he gathered up his cloak, and found it so dry, as if the sea had not touched it. All Barcelona, stirred by the fame of this miracle, ran to the holy man. Indeed the king himself with his whole court, as the Saint departed, beheld him sailing in his cloak, amazed and astonished. Let confessors of princes propose this mirror to themselves. Similar was the freedom of St. Francis of Paula, founder of the Order of Minims. For when called by Louis XI king of France to come to Gaul, he was unwilling to come: but Sixtus IV the Pontiff, at the instance of the king, commanded him to go to the king. And so when the king, being sick, asked him to obtain health for himself from God, he, having made prayer, said that this did not please God; wherefore he exhorted the king, conforming himself to the divine will, to prepare himself for the endurance of the disease sent by God, and thence to a just and modest government of his kingdom, committed to him by God, and to death soon to come, and to the tribunal and judgment of Christ, to which he would soon be called, so that he might render to God an exact account both of his life and of his kingdom. This freedom made him venerable and lovable to the king, so that even if the king did not obtain his wish, nevertheless he honored him as a wise and holy man, and built for him several monasteries in France. Thus his Life has it.
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29. THEY PLUNDERED VIOLENTLY. — Hebrew, they plundered plunder, that is, they were given to plundering. WITHOUT JUDGMENT, — that is, without justice, unjustly, against right and law.
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30. I SOUGHT AMONG THEM FOR A MAN WHO MIGHT INTERPOSE A HEDGE, — that is, prayer, and, as the Chaldean has it, good works, to appease me lest I destroy the people. Note: He says "among them," namely those whom he reproves. Otherwise indeed Jeremiah, Baruch and other holy men were interposing a hedge for the people, and on account of them the destruction of the Jews was delayed and mitigated. AND SHOULD STAND OPPOSED. — Hebrew: Should stand in the breach. It is a metaphor from brave soldiers, who, when a breach of the wall is made, oppose themselves to the enemy breaking through it. See the words there at cap. xiii, 5.
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31. I HAVE POURED OUT, — I will pour out. Thus also other past tenses here signify the future. For this is a continuous prophecy of the future, not a history of the past.
Machine translation from the Latin, not reviewed.
22:9
Bamah (Heb. "height"; plural Bāmāth)
… the hammānīm (Lev. 26:30; II Par. 14:4) (v. Baal), tents (Ez. 16:16, 18), altars erected on high hills and mountain peaks, under leafy trees, where incense was burned to idols and food offerings were made (Os. 4:13; Ez. 6:13) and banquets (Ez. 22:9). In the b. there have been found, among other things, bronze daggers, libation cups, burned vessels, perfumes, votive objects of every kind, terracotta figurines reproducing persons, …
22:16
… sacrifices and their modes, the conditions of purity, the criteria of leprosy, etc.), to those who consulted them; cf. Hag. 2, 11; Mal. 2, 6-9. The depositaries and dispensers of the t. were the priests: Mic. 3, 11; Jer. 2, 8; 18, 18; Zeph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 and Lam. 2, 9. Entrusted to the priesthood (cf. II Kings 17, 27-28; II Chron. 15, 3), the t. demanded absolute fidelity to certain principles …
22:26
From the office, entrusted to the priests, of adapting the t. to life (Deut. 17:8-12, 18; Jer. 2:8; 18:18; Ezek. 7:26; 22:26; Hos. 4:6) derived the oral t., connected with the activity of Ezra (5th century), and from the very beginning of Pharisaism (2nd century B.C.) considered as inseparable from the written …
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.