The restoration of Israel, not for their merits, but by God’s special grace. Christ’s baptism.
The Iewes shal be reduced from captiuitie, 13. their maners amended. 16. which are enormious, 22. by special grace of God, for the glorie of his name: 25. fulfilled by Christs baptisme.
1And thou son of man, prophesy to the mountains of Israel, and say: Ye mountains of Israel, hear the word of the Lord:Or tu figliuolo dell'uomo, profetizza intorno ai monti d'Israele, e dirai: Monti d'Israele, udite la parola del Signore.AND thou sonne of man, prophecie concerning the mountainnes of Israel, and thou shalt say: Mountainnes of Israel heare ye the word of our Lord:Tu autem, fili hominis, propheta super montes Israël, et dices: Montes Israël, audite verbum Domini. 2Thus saith the Lord God: Because the enemy hath said of you: Aha, the everlasting heights are given to us for an inheritance.Queste cose dice il Signore Dio: Perchè il nimico ha detto di voi: Bene sta: gli alti monti sempiterni sono stati dati a noi in retaggio;Thus saith our Lord God: For that the enemie hath sayd of you: Aha, the euerlasting heightes are geuen to vs for an inheritante:Hæc dicit Dominus Deus: / Eo quod dixerit inimicus de vobis: Euge, / altitudines sempiternæ in hæreditatem datæ sunt nobis: 3Therefore prophesy, and say: Thus saith the Lord God: Because you have been desolate, and trodden under foot on every side, and made an inheritance to the rest of the nations, and are become the subject of the talk, and the reproach of the people:Per questo profetizza, e dì: Queste cose dice il Signore Dio: Perchè voi siete stati desolati, e conculcati per ogni parte, e siete divenuti eredità di altre nazioni, e siete nelle bocche di tutti, e siete lo scherno del volgo;therfore prophecie, & say: Thus saith our Lord God: For that you haue bene desolate, and troden downe round about, and made an inheritance to the rest of the Gentils, and haue ascended vpon the lippe of the tongue, & the reproche of the people:propterea vaticinare, et dic: / Hæc dicit Dominus Deus: / Pro eo quod desolati estis, et conculcati per circuitum, / et facti in hæreditatem reliquis gentibus, / et ascendistis super labium linguæ et opprobrium populi, 4Therefore, ye mountains of Israel, hear the word of the Lord God: Thus saith the Lord God to the mountains, and to the hills, to the brooks, and to the valleys, and to desolate places, and ruinous walls, and to the cities that are forsaken, that are spoiled, and derided by the rest of the nations round about.Per questo, monti d'Israele, udite la parola del Signore Dio: Queste cose dice il Signore Dio ai monti, ai colli, ai torrenti, e alle valli, e a' deserti, alle mura diroccate, e alle città derelitte, e rimase senza popolo, e schernite da tutte le nazioni all'intorno.therfore ye mountaines of Israel heare the word of our Lord God: Thus sayth our Lord God to the mountaines, and hilles, to the torrents, and valleis, & the deserts, and broken walleis, & to the cities forsaken which are spoiled, & scotned of the rest of the Nations round about.propterea, montes Israël, audite verbum Domini Dei. / Hæc dicit Dominus Deus montibus et collibus, / torrentibus, vallibusque et desertis, / parietinis et urbibus derelictis, / quæ depopulatæ sunt et subsannatæ a reliquis gentibus per circuitum.
5Therefore thus saith the Lord God: In the fire of my zeal I have spoken of the rest of the nations, and of all Edom, who have taken my land to themselves, for an inheritance with joy, and with all the heart, and with the mind: and have cast it out to lay it waste.Ecco quello, che dice il Signore Dio: Nel calor del mio zelo io ho parlato delle altre genti, e della Idumea tutta, le quali si sono appropriata per suo dominio la mia terra con gaudio, e con tutto il cuore, e con tutto l'animo, e ne han cacciati gli eredi per saccheggiarla;Therfore thus saith our Lord God: Because in fyre of my zele I haue spoken of the rest of the nations, and of al Iduma, which haue geuen my land to themselues for an inheritance with ioy, and with al their hart, and with the minde: and haue cast it forth to waste it:Propterea hæc dicit Dominus Deus: / Quoniam in igne zeli mei locutus sum de reliquis gentibus, / et de Idumæa universa, / quæ dederunt terram meam sibi in hæreditatem cum gaudio, / et toto corde et ex animo, / et ejecerunt eam ut vastarent: 6Prophesy therefore concerning the land of Israel, and say to the mountains, and to the hills, to the ridges, and to the valleys: Thus saith the Lord God: Behold I have spoken in my zeal, and in my indignation, because you have borne the shame of the Gentiles.Per questo profetizza tu sopra la terra d'Israele, e dirai ai monti, e ai colli, ai gioghi, ed alle valli: Queste cose dice il Signore Dio: Ecco elle io nel mio zelo, e nel mio furore ho parlato, perchè voi sofferti avete gl'insulti delle nazioni.therfore prophecie concerning the ground of Israel, and thou shalt say to the montaines, & hilles, to the hiltoppes, and valleis: Thus saith our Lord God: Behold I haue spoken in my zele, & in my furie because you haue susteyned the confusion of the Gentiles.idcirco vaticinare super humum Israël, / et dices montibus et collibus, jugis et vallibus: / Hæc dicit Dominus Deus: / Ecce ego in zelo meo et in furore meo locutus sum, / eo quod confusionem gentium sustinueritis. 7Therefore thus saith the Lord God: I have lifted up my hand, that the Gentiles who are round about you, shall themselves bear their shame.Per questo così dice il Signore Dio: Io ho alzata la mano mia, e le nazioni, che vi stanno d'intorno, porteranno la lor confusione.Therfore thus sayth our Lord God: I haue lifted my hand, that the Gentiles which are round about you, they may beare their confusion.Idcirco hæc dicit Dominus Deus: / Ego levavi manum meam, / ut gentes quæ in circuitu vestro sunt, / ipsæ confusionem suam portent. 8But as for you, O mountains of Israel, shoot ye forth your branches, and yield your fruit to my people of Israel: for they are at hand to come.Ma voi, o monti d'Israele, date fuori i vostri germogli, e producete i vostri frutti pel popolo mio d'Israele; perocché egli è vicino a tornare:But you ô mountaines of Israel may shoote forth your boughes, and bring forth your fruite to my people of Israel: for he is at hand to come.Vos autem, montes Israël, ramos vestros germinetis, / et fructum vestrum afferatis populo meo Israël: / prope enim est ut veniat.
9For lo I am for you, and I will turn to you, and you shall be ploughed and sown.Imperocché eccomi a voi, e a voi mi rivolgo, e voi sarete arati, e sarete seminati.Because loe I to you, and I wil turne to you, and you shal be ploughed, and shal take seede.Quia ecce ego ad vos, et convertar ad vos: / et arabimini, et accipietis sementem. 10And I will multiply men upon you, and all the house of Israel: and the cities shall be inhabited, and the ruinous places shall be repaired.E moltiplicherò a voi gli uomini, e tutta la casa d'Israele, e le città saranno abitate, e si ristoreran le rovine.And I wil multiplie in you men, & al the house of Israel: and the cities shal be inhabited, and the ruinous places shal be repayred.Et multiplicabo in vobis homines, omnemque domum Israël: / et habitabuntur civitates, et ruinosa instaurabuntur. 11And I will make you abound with men and with beasts: and they shall be multiplied, and increased: and I will settle you as from the beginning, and will give you greater gifts, than you had from the beginning: and you shall know that I am the Lord.E vi riempierò d'uomini, e di giumenti, i quali moltiplicheranno, e cresceranno, e farò, che siate abitati come al principio; e beni più grandi a voi donerò di quei, che aveste da prima: e conoscerete, che io sono il Signore.And I wil replenish you with men, and with beasts: and they shal be multiplied, and increase: and I wil make you dwel as from the beginning, and wil endewe you with greater giftes, then you haue had from the beginning: and you shal know that I am the Lord.Et replebo vos hominibus et jumentis, / et multiplicabuntur, et crescent: / et habitare vos faciam sicut a principio, / bonisque donabo majoribus quam habuistis ab initio: / et scietis quia ego Dominus. 12And I will bring men upon you, my people Israel, and they shall possess thee for their inheritance: and thou shalt be their inheritance, and shalt no more henceforth be without them.E a voi condurrò uomini, il popol mio d'Israele, ed egli vi possederà in retaggio, e voi sarete sua eredità, e non sarete mai più senza di essi.And I wil bring men vpon you, my people Israel, and they shal possesse thee by inheritance: and thou shalt be for an inheritance to them, and thou shalt adde no more to be without them.Et adducam super vos homines, populum meum Israël, / et hæreditate possidebunt te: / et eris eis in hæreditatem, / et non addes ultra ut absque eis sis. 13Thus saith the Lord God: Because they say of you: Thou art a devourer of men, and one that suffocatest thy nation:Queste cose dice il Signore Dio: Perchè dicono di voi, che voi siete una terra, che divora gli uomini, e strozza la sua gente:Thus saith our Lord God: For that they say of you: A deuourer of men thou art, and one that doest suffocate thy nation.Hæc dicit Dominus Deus: / Pro eo quod dicunt de vobis: / Devoratrix hominum es, et suffocans gentem tuam:
14Therefore thou shalt devour men no more nor destroy thy nation any more, saith the Lord God.Per questo tu non mangerai più gli uomini, e non ucciderai più la tua gente, dice il Signore Dio:Therfore thou shalt eare men no more, and thy nation thou shalt kil no more, saith our Lord God:propterea homines non comedes amplius, / et gentem tuam non necabis ultra, / ait Dominus Deus. 15Neither will I cause men to hear in thee the shame of the nations any more, nor shalt thou bear the reproach of the people, nor lose thy nation any more, saith the Lord God.E farò, che tu più non ascolti gl'insulti delle nazioni, e non avrai da tollerare gli scherni dei popoli, e non perderai più la tua gente, dice il Signore Dio.neither wil I make the confusion of the Gentils, to be heard in thee anie more, and the reproch of the people thou shalt not beare, and thy nation thou shalt lose no more, saith our Lord God.Nec auditam faciam in te amplius confusionem gentium, / et opprobrium populorum nequaquam portabis: / et gentem tuam non amittes amplius, / ait Dominus Deus. 16And 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: 17Son of man, when the house of Israel dwelt in their own land, they defiled it with their ways, and with their doings: their way was before me like the uncleanness of a menstruous woman.Figliuolo dell'uomo, la casa d'Israele abitò nella sua terra, e la contaminò colle opere sue, e co' suoi costumi: la loro vita era dinanzi a me simile all'immondezza di donna impura.Sonne of man, the house of Israel dwelt in their ground, and polluted it in their wayes, and in their studies according to the vncle anes of a menstruous woman was their way made before me.Fili hominis, domus Israël habitaverunt in humo sua, / et polluerunt eam in viis suis et in studiis suis: / juxta immunditiam menstruatæ facta est via eorum coram me. 18And I poured out my indignation upon them for the blood which they had shed upon the land, and with their idols they defiled it.Ed io scaricai la mia indegnazione sopra di essi a motivo del sangue, che aveano sparso sopra la terra, e de' loro idoli, co' quali la aveano contaminata.And I haue powred out mine indignation vpon them for the bloud, which they haue shed vpon the land, and in their idols haue polluted it.Et effudi indignationem meam super eos / pro sanguine quem fuderunt super terram, / et in idolis suis polluerunt eam. 19And I scattered them among the nations, and they are dispersed through the countries: I have judged them according to their ways, and their devices.Ed io li dispersi tralle genti, e li traportai qua, e là a tutti i venti: li giudicai secondo le vie loro, e secondo i loro ritrovamenti.And I haue dispersed them into the Gentils, and they are scattered into the landes: according to their wayes, and their inuentions haue I iudged them.Et dispersi eos in gentes, / et ventilati sunt in terras: / juxta vias eorum et adinventiones eorum judicavi eos.
20And when they entered among the nations whither they went, they profaned my holy name, when it was said of them: This is the people of the Lord, and they are come forth out of his land.E andarono tralle nazioni, in mezzo alle quali ebber luogo, e disonorarono il nome mio santo, mentre di lor si diceva: Questo è il popolo del Signore, e dalla terra di lui sono andati fuora.And they went in to the Nations, vnto which they entered, and haue polluted my holie name, when it was said of them: This is the people of the Lord, and out of his land they are come forth.Et ingressi sunt ad gentes ad quas introierunt: / et polluerunt nomen sanctum meum, / cum diceretur de eis: Populus Domini iste est, / et de terra ejus egressi sunt. 21And I have regarded my own holy name, which the house of Israel hath profaned among the nations to which they went in.Ed io ebbi riguardo al nome mio santo, cui la casa a Israele disonorava presso le genti, tralle quali era andata.And I haue spared my holie name, which the house of Israel polluted among the Gentiles, to which they entered in.Et peperci nomini sancto meo, / quod polluerat domus Israël in gentibus ad quas ingressi sunt. 22Therefore thou shalt say to the house of Israel: Thus saith the Lord God: It is not for your sake that I will do this, O house of Israel, but for my holy name’s sake, which you have profaned among the nations whither you went.Per questo tu dirai alla casa d'Israele: Queste cose dice il Signore Dio: Non per amor di voi io farò, o casa d'Israele, ma per amore del nome mio santo, cui disonoraste voi presso le genti, tralle quali eravate andati.Therfore thou shalt say to the house of Israel: Thus saith our Lord God, not for your sake wil I doe it, ô house of Israel, but for my holie name which you haue polluted in the Nations to which you entered.Idcirco dices domui Israël: / Hæc dicit Dominus Deus: / Non propter vos ego faciam, domus Israël, / sed propter nomen sanctum meum, / quod polluistis in gentibus ad quas intrastis. 23And I will sanctify my great name, which was profaned among the Gentiles, which you have profaned in the midst of them: that the Gentiles may know that I am the Lord, saith the Lord of hosts, when I shall be sanctified in you before their eyes.E glorificherò il nome mio grande, che è in disdoro presso le genti, ed è profanato da voi sugli occhi loro: affinchè conoscan le genti, ch'io sono il Signore, quando sopra di voi avrò fatto conoscere la mia santità in faccia ad esse, dice il Signore degli eserciti;And I wil sanctifie my great name, that is polluted among the Gentiles, which you haue polluted in the middes of them: that the Gentils may know that I am the Lord, saith our Lord of hostes, when I shal be sanctified in you before them.Et sanctificabo nomen meum magnum / quod pollutum est inter gentes, / quod polluistis in medio earum: / ut sciant gentes quia ego Dominus, / ait Dominus exercituum, / cum sanctificatus fuero in vobis coram eis.
24For I will take you from among the Gentiles, and will gather you together out of all the countries, and will bring you into your own land.Imperocché io vi trarrò di mezzo alle genti, e vi raunerò da tutte le terre, e vi condurrò alla vostra terra.For I wil take you out of the Gentils, and wil gather you together out of al the landes, and wil bring you into your land.Tollam quippe vos de gentibus, / et congregabo vos de universis terris, / et adducam vos in terram vestram. 25And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols.E verserò sopra di voi acqua monda, e sarete mondati da tutte le vostre sozzure, e vi purgherò da tutti gl'idoli vostri.And I wil powre out vpon you cleane water, and you shal be clensed from al your contaminations, & from al your idols wil I clense you.Et effundam super vos aquam mundam, / et mundabimini ab omnibus inquinamentis vestris, / et ab universis idolis vestris mundabo vos. 26And I will give you a new heart, and put a new spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh.E darovvi un nuovo cuore, e porrò in mezzo a voi un nuovo spirito, e torrò dalla vostra carne il cuore di pietra, e darovvi un cuore di carne.And I wil geue you a new hart, and wil put a new spirit in the middes of you: and wil take away the stonie hart out of your flesh, and wil geue you a fleshie hart.Et dabo vobis cor novum, / et spiritum novum ponam in medio vestri: / et auferam cor lapideum de carne vestra, / et dabo vobis cor carneum. 27And I will put my spirit in the midst of you: and I will cause you to walk in my commandments, and to keep my judgments, and do them.E il mio spirito porrò in mezzo a voi, e farò, che camminiate ne' miei precetti, ed osserviate le mie leggi, e le pratichiate.And I wil put my spirite in the middes of you: and I wil make that you walke in my precepts, & keepe my iudgements, and doe them.Et spiritum meum ponam in medio vestri: / et faciam ut in præceptis meis ambuletis, / et judicia mea custodiatis et operemini. 28And you shall dwell in the land which I gave to your fathers, and you shall be my people, and I will be your God.Ed abiterete nella terra, ch'io diedi ai padri vostri, e sarete mio popolo, ed io sarò vostro Dio.And you shal dwel in the land: which I gaue to your fathers, and you shal be my people, and I wil be your God.Et habitabitis in terra quam dedi patribus vestris: / et eritis mihi in populum, / et ego ero vobis in Deum.
29And I will save you from all your uncleannesses: and I will call for corn, and will multiply it, and will lay no famine upon you.E vi libererò da tutte le vostre sozzure, e farò venire il frumento, e lo moltiplicherò, né farovvi patir la fame.And I wil saue you from al your contaminations: and I wil cal for corne, and wil multiplie it, and wil not put famine vpon you.Et salvabo vos ex universis inquinamentis vestris: / et vocabo frumentum et multiplicabo illud, / et non imponam vobis famem. 30And I will multiply the fruit of the tree, and the increase of the field, that you bear no more the reproach of famine among the nations.E moltiplicherò i frutti delle piante, e i germogli de' campi, affinchè le genti non vi rinfaccino più la fame.And I wil multiplie the fruite of the tree, and the ofsprings of the filde, that you beare no more the reproch of famine among the Gentils.Et multiplicabo fructum ligni, et genimina agri, / ut non portetis ultra opprobrium famis in gentibus. 31And you shall remember your wicked ways, and your doings that were not good: and your iniquities, and your wicked deeds shall displease you.E voi vi ricorderete de' pessimi costumi vostri, e delle non rette inclinazioni: e dispiaceranno a voi le vostre iniquità, e le vostre scelleratezze.And you shal remember your most wicked wayes, and your studies not good: and your iniquities, and your wicked deedes shal displease you.Et recordabimini viarum vestrarum pessimarum, / studiorumque non bonorum: / et displicebunt vobis iniquitates vestræ et scelera vestra. 32It is not for your sakes that I will do this, saith the Lord God, be it known to you: be confounded, and ashamed at your own ways, O house of Israel.Non per amor di voi io lo farò dice il Signore Dio, sia ciò noto a voi: confondetevi, e vergognatevi de' costumi vostri, o casa d'Israele.Not for you wil I doe it, saith our Lord God, be it knowne to you: be ye confounded, and ashamed vpon your wayes, ô house of Israel.Non propter vos ego faciam, ait Dominus Deus, notum sit vobis: / confundimini, et erubescite super viis vestris, domus Israël. 33Thus saith the Lord God: In the day that I shall cleanse you from all your iniquities, and shall cause the cities to be inhabited, and shall repair the ruinous places,Queste cose dice il Signore Dio: Nel giorno, in cui io vi monderò da tutte le vostre iniquità, e popolerò le città, e ristorerò le rovine,Thus saith our Lord God: In the day that I shal clense you from al your iniquities, and shal make the cities to be inhabited, and shal repayre the ruinous places,Hæc dicit Dominus Deus: / In die qua mundavero vos ex omnibus iniquitatibus vestris, / et inhabitari fecero urbes, / et instauravero ruinosa, 34And the desolate land shall be tilled, which before was waste in the sight of all that passed by,E sarà coltivata la terra deserta, dove il viaggiatore non altro vedea, che desolazione,and the desert land shal be tilled, which once was desolate in the eyes of euerie wayfaringman,et terra deserta fuerit exculta, / quæ quondam erat desolata in oculis omnis viatoris, 35They shall say: This land that was untilled is become as a garden of pleasure: and the cities that were abandoned, and desolate, and destroyed, are peopled and fenced.Diranno allora: Quella terra inculta è divenuta come un giardin di delizie: e le città deserte, e vuote, e rovinate son ora in piedi fortificate.they shal say: This land vntilled is become as a garden of pleasure: and the desert cities, and destitute and vndermined, haue sitten fenced.dicent: Terra illa inculta facta est ut hortus voluptatis: / et civitates desertæ, et destitutæ atque suffossæ, munitæ sederunt.
36And the nations, that shall be left round about you, shall know that I the Lord have built up what was destroyed, and planted what was desolate, that I the Lord have spoken and done it.E conosceran quelle genti, che rimarranno intorno a voi, che io il Signore riedifico le rovine, e gl'inculti luoghi riduco a coltura, che io il Signore ho parlato, ed ho fatto.And the Nations whatsoeuer shal be left round about you, shal know that I the Lord haue builded the destroyed thinges, and planted the vntilled places, that I the Lord haue spoken, and done it.Et scient gentes quæcumque derelictæ fuerint in circuitu vestro, / quia ego Dominus ædificavi dissipata, plantavique inculta: / ego Dominus locutus sim, et fecerim. 37Thus saith the Lord God: Moreover in this shall the house of Israel find me, that I will do it for them: I will multiply them as a flock of men,Queste cose dice il Signore Dio: Questo pure otterrà da me la casa d'Israele, ch'io faccia per lei: io li moltiplicherò, come un gregge di uomini,Thus saith our Lord God: As yet in this shal the house of Israel finde me, that I wil doe for them: I wil multiplie them as a flocke of men,Hæc dicit Dominus Deus: / Adhuc in hoc invenient me domus Israël, ut faciam eis: / multiplicabo eos sicut gregem hominum, 38As a holy flock, as the flock of Jerusalem in her solemn feasts: so shall the waste cities be full of flocks of men: and they shall know that I am the Lord.Come gregge santo, come il gregge di Gerusalemme ne' suoi di solenni: così saranno le deserte città piene di greggi di uomini, e conosceran, che io sono il Signore.as a holie flocke, as the flocke of Ierusalem in the solemnities therof: So shal the desert cities be ful of flockes of men: and they shal know that I am the Lord.ut gregem sanctum, / ut gregem Jerusalem in solemnitatibus ejus: / sic erunt civitates desertæ, plenæ gregibus hominum: / et scient quia ego Dominus.
36:1
Worthington
Israel. The restoration of the Jews and the redemption of Christ, constitute this fourth division. (Worthington)
Edom has seized parts of the country, as if I had abandoned my people for ever.
36:2
Heights. Septuagint, "deserts." The mountains are often styled eternal, as being the best symbols of durability, Deuteronomy 33:15.
36:3
Worthington
People talked of their distress. (Worthington)
36:8
Calmet
Israel. Some apply what follows to the captives returning; others, perceiving that the expressions were not then literally verified, have recourse to the reign of 1000 years. Others again explain the whole of Christ's Church. But some expressions refer to it, and others to the captives; which, though mixed together, induce no confusion, as what belongs to the Jews was a figure of what regarded Christ; and the predictions of the Messias might be applied to the Jews in an hyperbolical sense. (St. Augustine, Doct. 3:34.) (St. Jerome) (Menochius) (Tirinus) (Calmet)
36:11
Haydock
Greater. Septuagint, "similar." (Haydock)
It would be difficult to shew that the Jews arrived at greater eminence after the captivity than before, (Calmet) though they were less addicted to idolatry. Their kingdom was not independent: they had no prophets, etc. But the superior numbers and excellence of the Christian Church is manifest.
36:12
Eusebius † AD 339
Them. Antiochus and the Romans laid waste the country; (Calmet) and Adrian would not allow the Jews to come near Jerusalem. (St. Jerome) (Eusebius, [History of the Church] 4:6.)
The people were not indeed removed together, as they had been. But all this is verified only in the Church, which in the midst of persecutions always subsists. Theodoret thinks these promises were conditional with regard to the Jews.
36:13
Calmet
Men. This remark was very ancient, Numbers 13:33. Wars had almost always raged in the country. (Calmet)
36:15
Challoner
More. This whole promise principally relates to the Church of Christ, and God's perpetual protection of her; for as to the carnal Jews, they have been removed out of their land these sixteen hundred years. (Challoner)
36:18
36:20
Calmet
Land. Yet their conduct was no better than that of infidels. Thus they throw the blame on the law, and upon God himself, Jeremias 48:9., etc. (Calmet)
Worthington
The Jews had provoked God to punish them with captivity; and hence the nations took occasion to blaspheme, that he could not protect them. (Worthington)
36:22
36:25
Worthington
Water. R. David and the Chaldean explain this of the remission of sin; and all Christians understand it of baptism in water, remitting all offences, Ephesians 5:26., and Titus 3:5. (Worthington)
He alludes to the purification of the Jews, which prefigured baptism and penance, in which the blood of Christ is applied to our souls. This of course was only fulfilled in his church.
36:26
Calmet
Flesh. The Jews at their return fell not so often into the sins of idolatry, etc., of which the prophets complained. But yet they were far from answering this character. Great irregularities prevailed under Nehemias, and in the days of the Machabees the priests publicly worshipped idols, 1 Esdras 9., and 2 Esdras 5., and 8., and 2 Machabees 4., and 5. Christ enables his servants to act with purity unto the end, by the influence of his all-powerful grace. (Calmet)
36:27
Worthington
Do them. Hence the efficacy of grace appears, (St. Augustine; Haydock) and hereby some keep the commandments. (Worthington)
Calmet
God assists our free-will. (Theodoret) (Cornelius a Lapide) (Calmet)
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Calmet
Find. Hebrew, "seek." I will cause great multitudes to come to the solemn feast. This was seen still more after the conversion of the Gentiles. (Calmet)
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Nor lose thy nation any more.... This whole promise principally relates to the church of Christ, and God’s perpetual protection of her: for as to the carnal Jews, they have been removed out of their land these sixteen hundred years.
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Your captiuitie and distressed state hath geuen occasion to al nations to speake. & discourse of you. As Ieremie prophecied. ch. 24. v. 9. I vvil geue them into reproch, & to be a parable and a prouerb. &c.
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Iewes by their sinnes prouoking God to punish them with captiuitie, gaue occasion that other nations said: God could not defend his people: blaspheming against his powre, when he exercised iustice.
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Rabbi Dauid & the Chaldee Paraphrasis expound this place of remission of sinne. And al Christian Doctors vnderstand it of Baptisme, which in dede is in water clensing sinnes. Ephes 5. v. 26. •it 3. v 5.
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An euident text, that by Gods grace some men do kepe the commandments.
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.26
… For hence it is that under the figure of the Idumæans, who allowed themselves to be vanquished by their own prosperity, those who rejoice in the successes of this world are rebuked, when it is said, They have given my land to themselves for an inheritance with joy, and with their whole heart and mind (
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St Justin Martyr † AD 165 Dialogue with Trypho 123
… For when He speaks to Jerusalem and its environs, He thus added: ‘And I will beget men upon you, even my people Israel; and they shall inherit you, and you shall be a possession for them; and you shall be no longer bereaved of them.’ ”
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St Augustine of Hippo † AD 430 On Christian Doctrine 3.34
… their way was before me as the uncleanness of a removed woman. Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it: and I scattered them among the heathen, and they were dispersed through the countries: according to their way, and according to their doings, I judged them.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 10
… I have poured out my anger upon them, and I have scattered them among the nations; and I have judged them according to their sins, because they have defiled my holy name; and because it was said of them, “This is the people of the Lord, I have spared them, because of my holy name, which the house of Israel despised among the nations.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Ver. 24 . “For the name of God is blasphemed among the Gentiles through you.” ( Is. lii. 5 ;
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.6
… for of such it is said, “He that eateth and drinketh unworthily, eateth and drinketh judgment to himself.” To have the name of Christ is possible even for a bad man; i.e. even a bad man can be called a Christian: as they of whom it is said, “They polluted the name of their God.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 3
… and He goes about seeking excuses, whereby thou mayest be delivered from hell. For this cause, though thou shouldest work but the eleventh hour of the day, He gives thy wages entire; and though thou afford no ground of salvation, He saith, “I do it for mine own sake, that my name be not profaned:”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
… And I will give unto you a new heart, and a new spirit will I put within you: and the stony heart shall be taken away out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and will cause you to walk in my righteousness, and to observe my judgments, and do them.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.15
… but for my own holy name’s sake; not for your sakes, do I do it, saith the Lord God”?
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 30
… A new heart also will I give you, and a new spirit will I put within you; and the stony heart shall be taken away out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and will cause you to walk in my statutes, and ye shall keep my judgments, and do them.”
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St Augustine of Hippo † AD 430 On Christian Doctrine 3.34
… What immediately follows, too, may be understood as applying to the same people. But when the prophet begins to say, “And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord,”
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St Jerome † AD 420 The Letters of St. Jerome 69.7
… “I will take you,” he says, “from among the heathen…then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness…a new heart also will I give you and a new spirit.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 69.1
… because the Lord says by Ezekiel the prophet: “Then will I sprinkle clean water upon you, and ye shall be cleansed from all your filthiness; and from all your idols will I cleanse you: a new heart also will I give you, and a new spirit will I put within you.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.12
… from all your filthiness and from all your idols will I cleanse you. And I will give you a new heart, and a new spirit will I put within you.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.16
16. Be of good courage, O Jerusalem; the Lord will take away all thine iniquities . The Lord will wash away the filth of His sons and of His daughters by the Spirit of judgment, and by the Spirit of burning . He will sprinkle clean water upon you, and ye shall be cleansed from all your sin
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… And again in Ezekiel, And he brought me in a vision by the Spirit of God into Chaldæa, to them of the captivity . And other texts thou heardest before, in what was said about Baptism; Then will I sprinkle clean water upon you
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I give you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and my Spirit will I put within you
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St Barnabas † AD 61 The Epistle of Barnabas 6
… prophet proclaimed, “Enter ye into the land flowing with milk and honey, and have dominion over it.” Behold, therefore, we have been refashioned, as again He says in another prophet, “Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.14
14. And those of them who declare that God would make a new covenant with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… And again in Ezekiel, And he brought me in a vision by the Spirit of God into Chaldæa, to them of the captivity . And other texts thou heardest before, in what was said about Baptism; Then will I sprinkle clean water upon you , and the rest; a new heart also will I give you, and a new spirit will I put within you
St Augustine of Hippo † AD 430 Against Lying 24
… without doubt the waves, the gems, the bloom, the snow, for that we find them not in those objects to which we have from other transferred these words, shall by these persons be accounted lies. And Christ a Rock, and the stony heart of the Jews; also, Christ a Lion, and the devil a lion, and innumerable such like, shall be said to be lies.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.38
… and I will take away their stony heart out of their flesh, and I will give them an heart of flesh, that they may walk in my commandments and observe my judgments and do them.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 31
… We should remember that He says, “Make you a new heart and a new spirit,” who also promises, “I will give you a new heart, and a new spirit will I put within you.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 32
… . . to do them,” what else does He say in fact than, “I will take away from you your heart of stone,” from which used to arise your inability to act, “and I will give you a heart of flesh,”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… And other texts thou heardest before, in what was said about Baptism; Then will I sprinkle clean water upon you , and the rest; a new heart also will I give you, and a new spirit will I put within you ; and then immediately, And I will put My Spirit within you
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 32
… but it is He who makes us act, by applying efficacious powers to our will, who has said, “I will make you to walk in my statutes, and to observe my judgments, and to do them.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.22
… For these things are both commanded us, and are shown to be God’s gifts, in order that we may understand both that we do them, and that God makes us to do them, as He most plainly says by the prophet Ezekiel. For what is plainer than when He says, “I will cause you to do”?
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.42
… and ye shall observe my judgments, and do them.”
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St Jerome † AD 420 Against Jovinianus 2.10
… and thou shalt know that I am the Lord: that thou mayest remember, and be confounded, and never open thy mouth ever more, because of thy shame, when I have forgiven thee all that thou hast done.” That penitents may have their due it is enough for them to feel shame instead of all other punishment. Hence in another place it is said to them,
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St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
… I the Lord have spoken, and have done it. Thus saith the Lord: I will yet for this inquire of the house of Israel, that I may do it for them; I will multiply them men like sheep, as holy sheep, as the sheep of Jerusalem in the days of her feast; so shall be those desolated cities full of men as sheep: and they shall know that I am the Lord.”
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Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “I the Lord have built up the ruined places, and have planted the wasted places.”
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runt upon the earth, and defiled it with their idols. 19. And I scattered them among the nations, and they were dispersed through the lands: according to their ways, and according to their doings I judged them. 20. And they entered in among the nations whither they went, and they defiled my holy name, when it was said of them: This is the people of the Lord, and they are gone forth out of his land. 21. And I had a concern for my holy name, which the house of Israel had defiled among the nations to which they went. 22. Therefore say to the house of Israel: Thus saith the Lord God: I do not this for your sakes, O house of Israel, but for the sake of my holy name, which you have defiled among the nations, to which you went in. 23. And I will sanctify my great name, which hath been profaned among the nations, which you have defiled in the midst of them: that the nations may know that I am the Lord, saith the Lord of hosts, when I shall be sanctified in you before their eyes. 24. For I will take you from among the nations, and will gather you together out of all lands, and will bring you into your own land. 25. And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. 26. And I will give you a new heart, and put a new spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. 27. And I will put my spirit in the midst of you: and I will cause you to walk in my commandments, and to keep my judgments, and do them. 28. And you shall dwell in the land which I gave to your fathers: and you shall be my people, and I will be your God. 29. And I will save you from all your uncleannesses: and I will call for corn, and will multiply it, and will lay no famine upon you. 30. And I will multiply the fruit of the tree, and the increase of the field, that you may bear the reproach of famine no more among the nations. 31. And you shall remember your evil ways, and your doings that were not good: and your iniquities and your wicked deeds shall displease you. 32. I do not do this for your sakes, saith the Lord God, be it known to you: be confounded and ashamed at your own ways, O house of Israel. 33. Thus saith the Lord God: In the day that I shall cleanse you from all your iniquities, and shall cause cities to be inhabited, and the ruined places to be built up, 34. the desolate land shall be tilled, whereas it lay waste in the sight of all that passed by, 35. they shall say: This land that was desolate is become like a garden of pleasure: and the cities that were desolate, and destitute, and destroyed, are become fenced, and are inhabited. 36. And the nations, that shall be left round about you, shall know that I the Lord have built up what was destroyed, and planted what was desolate, I the Lord have spoken it, and done it. 37. Thus saith the Lord God: Moreover in this shall the house of Israel find me, that I may do for them: I will multiply them as a flock of men, 38. as a holy flock, as the flock of Jerusalem in her solemn feasts: so shall the desolate cities be filled with flocks of men: and they shall know that I am the Lord.
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1. Prophesy over the mountains (concerning the mountains) of Israel, — that is concerning the restoration of the mountains of Judea, and consequently of all Judea, which is for the most part mountainous. It is a synecdoche. Mountains of Israel. — It is a prosopopoeia. For he addresses the mountains as if they were men: or "mountains," that is the inhabitants of the mountains, so that it is a metonymy.
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2. Because the enemy hath said, — The Idumean, the Ammonite, the Moabite, as he said in chapter xxv, verse 3. The everlasting heights (that is the mountains of Judea) (in Hebrew, of the age, that is which have been from the beginning of the age and world, and shall endure into the age, that is forever: or, which we think shall always be ours) have been given to us for an inheritance, — that is to say, The Idumeans glory that they possess Judea laid waste by the Chaldeans and shall possess it forever by succession and as it were by hereditary right. For they themselves are kinsmen and relatives of the Jews: for Esau the father of the Idumeans was the brother of Jacob the father of the Jews: and Ammon and Moab were the sons of Lot, the grandson of Abraham, who was the grandfather of Jacob: therefore with the Jews carried away from Judea, they think they ought to succeed to Judea as it were their inheritance. See Jeremiah XLIX, 1.
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3. And trampled upon on every side. — In Hebrew, and the neighboring nations have swallowed you up. You have become a byword on the lips of the tongue, — you have become a fable of the people, a mockery and a reproach, according to what Jeremiah threatened you, chapter xxiv, 9.
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4. In walls, — in broken walls and ramparts.
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5. In the fire of zeal. — The Chaldean: of vengeance; the Septuagint: of fury, that is to say, In the heat of wrath and indignation I have threatened the Edomites with destruction, because they themselves exulted in the calamity of the Jews, and invaded and occupied Judea as if it were their own. I have cast them out (that is, their inhabitants) so that they would lay waste, — that is, plunder their spoils equally with the land's; Vatablus: so that they would cast it out as prey.
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6. In my zeal, etc., I have spoken (the Chaldean: in indignation), because you have endured the confusion of the nations, — because you have been afflicted by the nations with reproaches and injuries, O Jews, who are my people: hence I will avenge you for your consolation, and will render retaliation to the nations. Hence most excellently St. Augustine in the Sentences, sentence 207: "Better," he says, "is the sadness of an unjust sufferer than the joy of an unjust doer."
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7. I have lifted up my hand, — I have sworn as if with raised hand, that is to say, I swear solemnly that I will cause the nations hostile to you to bear their own ignominy as well, and to pay the penalty of the reproach which they have inflicted upon you, O Jews!
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8. For it is near that it should come, — that is to say, The time is at hand for the people Israel to return, namely from Babylon, to you, O mountains of Judea! begin therefore to flourish, and prepare fruits for them. Hence the Chaldean translates: Near is the day of redemption to come.
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9. Behold I am for you, — namely, O Jews! I will come; and, as the Chaldean has it, I will appear, not as an avenger, but as a beneficent father, so that I may supply all things necessary to you, as he explains in verse 15.
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11. And I will bestow greater goods, — namely spiritual ones in the time of Christ: for Christ lived in Judea, taught, and performed miracles. For according to his custom the Prophet rises up and flies away to Christ, as I have said in the Synopsis of the chapter. For the Jews under David, Solomon, Joshua, etc., had greater temporal goods than they had after their return from Babylon. Therefore not those, but the spiritual goods of Christ are to be understood here.
YOU SHALL NO LONGER BE WITHOUT THEM. 12. I will bring men upon you. — The Septuagint: I will generate men upon you for my people Israel, that is to say, I, O Christians, O my Church! for the people Israel once faithful, will generate for you apostles, apostolic men, and an immense number of the faithful from all nations.
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You shall no longer be without them. — He speaks not so much of the earthly Judea, for that was afterwards completely laid waste by Titus, as of the spiritual, that is the Church of Christ, as I have said: for he rises up and is carried away according to the manner of the Prophets. For the Church will endure forever, and will always have its citizens.
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13 and 14. Devouring (There is an enallage of gender and number: for up to this point he has spoken to the people in the plural, but now he speaks in the singular of the land, as if of an infamous woman, who is accused of devouring her own children, or suffocating them in bed, that is to say, Up to now, O Judea! you have destroyed your inhabitants by plague, famine, dissensions, war: but) you shall no longer devour, — that is, I will bring it about that this reproach shall no longer be cast upon you; because I will not permit the inhabitants in you to be devoured, that is, to be killed.
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17 and 18. According to the uncleanness of a menstruous woman their way became (that is to say, As a husband abhors a wife unclean and foul in her menstruation: so I have abhorred Israel because of its menstruation, that is, the filth of idolatry, murders, and other crimes, says Theodoret, as he explains in the following verse, for he says): For blood (that is, on account of blood), and in idols. — Repeat the causal for, that is, on account of, which preceded, that is to say, I hated them on account of the blood which they shed: and on account of idols, namely, because "they polluted themselves in their idols" the land. Why crimes are compared to menstruation, I have said in Jeremiah II, 24.
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20. And they went in to the nations (of the nations, to which they were led, they adhered to vices and idolatry, and thus polluted the name of God, that is, gave occasion for the nations to blaspheme the God of Israel, saying): This is the people of the Lord, — that is to say, The Jews are the people of the Lord, and yet they have been expelled from Judea and led away into Babylon: therefore the Lord either neglects and does not care for them; or is not able to preserve and protect them: therefore in vain do they worship him, and hope in him.
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21. And I spared my holy name, — I determined to spare my name, that is, to bring it about that it should no longer be mocked by the nations: but rather I will sanctify it, that is, I will show it to be holy and admirable, not on account of your merits, but on account of my name.
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23. When I shall be sanctified in you, — namely, my holy justice being shown forth through your punishment and captivity: and now mercy, through your liberation. For when you, repenting, shall call upon God, and shall reject vices and idols; then God will free you from captivity, and the nations will understand that God has justly and harmoniously disposed and ordained all these things—His power, justice and mercy. 25. I will pour out water upon you. — The Jews understand by water the abundance of temporal goods and namely rain, which waters and makes fertile the crops. But this does not cleanse sins, as follows, indeed it often increases them. This water therefore is grace, and the abundance of spiritual goods, which flows from Christ through the Sacraments: but most properly it is the water of baptism, cleansing all sins; concerning which the Apostle says to the Ephesians v, 26: "Cleansing it (the Church) by the washing of water in the word of life." Thus the Fathers everywhere: indeed even the Chaldean and R. David; although they do not acknowledge baptism, nevertheless they judge that here the remission of sins is being treated. Wherefore St. Augustine teaches that all these promises pertain to the New Testament, lib. III De Doctr. Christiana, cap. xxxiv, and others everywhere. Most excellently St. Clement, lib. VI Constit. Apost. cap. xxvi: "Everyone," he says, "who is baptized according to truth, is separated indeed from the diabolic spirit, but abides within the Holy Spirit: and in him who strives for honest actions, the Holy Spirit remains, and fills him with wisdom and understanding, nor does it allow an evil spirit to draw near, whose assaults and attacks it guards against." Hear what St. Cyprian writes concerning the efficacy of baptism and his own transformation through it, lib. II, epist. 2 to Donatus: "As I was held fast by very many errors of my former life, which I did not believe I could cast off: so I was complying with vices, and by despair of better things I was favoring my evils as if they were already my own and native. But after the waters of birth, with the aid of the age above, had washed away the stain of the former age, and after light poured down from above into my cleansed and pure breast, after drawing in spirit from heaven, the second birth restored me into a new man; in a wonderful way straightway doubtful things confirmed themselves, closed things opened, dark things shone forth; ability was given to what before seemed difficult; what was thought impossible could be done; so that what was earthly—which before, carnally born, lived subject to pleasures—I recognized to have been; what the Holy Spirit now animated began to be God's." Then he adds: "You yourself know certainly, and together with me you acknowledge what this death of crimes and life of virtues has taken from us and conferred upon us." Where note: Baptism is the "death of crimes" and the "life of virtues," which St. Paulinus elegantly expressed in verse, epist. 12 to Severus:
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Guilt perishes, but life returns; the old Adam dies away, And the new is born into eternal kingdoms. St. Augustine himself confesses that he experienced this same thing in his conversion and baptism, lib. IX Confess. cap. xii and seq. The Indians, even wild and barbarous ones, still experience this power of baptism, who through baptism and the grace of Christ received therein, are so often changed, and that suddenly, that they seem to be transformed from beasts into men, and they themselves marvel at and are astonished by their own transformation. To pass over others, the conversion of the Japanese is well known, their faith, sanctity and martyrdoms, which rival, if they do not surpass, the earliest martyrdoms and martyrs of the Church.
26. I will take away the heart of stone, — that is, hard and hardened in vices, which admits no impression of pious and salutary doctrine. Note here nine great gifts, which God promises here to the Church and to each faithful and just person through Christ, and which the baptism and grace of Christ confers and works in each saint. The first is: "You shall be cleansed from all your uncleannesses;" the second: "I will give you a new heart;" the third: "I will take away the heart of stone, and I will give you a heart of flesh;" the fourth: "I will put my spirit in the midst of you;" the fifth: "I will make it so that you walk in my precepts, and keep my judgments, and do them," and therefore you abound in good works, virtues and merits of heavenly glory; the sixth: "You shall dwell in the land which I gave to your fathers," that is to say, In peace, joy and abundance of spiritual goods you shall dwell in the Church, as the Patriarchs dwelt in it in Chanaan; the seventh: "You shall be my people;" the eighth: "I will be your God," that is to say, I will be your protector, provider, nourisher, promoter, governor, guide, justifier, glorifier and every good. For this is what God is to his own. Whence it follows: "I will call upon the grain, and will multiply it." This is what God promised to Abraham, and in him to each saint, who is spiritually a son of Abraham, Genesis xv, 1: "Fear not, I am thy protector, and thy reward exceeding great." And Zacharias II, 8: "He that toucheth you, toucheth the apple of my eye." And Psalm xc, 1: "He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven." And Psalm xxxii, 16: "The eyes of the Lord are upon the just; and his ears unto their prayers. Many are the tribulations of the just: and out of them all will the Lord deliver them," etc. The ninth: "The land" once "uncultivated" shall be "a garden of pleasure," as it says in verse 35. And I will give you a heart of flesh, — that is, as St. Jerome, Theodoret and others say, soft, docile, tractable, persuadable; and, as St. Augustine reads it, obedient, and, as the Chaldean version has it, fearing me, which makes it do my will. Note, that metaphorically a heart of stone is said to be the free will, but accustomed to vices: whence God takes it away, not by giving another power or freedom; but, as follows, "by giving a new spirit," namely by softening and mollifying it by his threats, promises, consolations and other holy inspirations, by which, attracted by these, strengthened and elevated, it freely bends itself to God's nod. In this way, therefore, God also compels even the rebellious wills of men to himself, not by forcing them with violence, but by persuading; not only through laws and preachers externally, as Pelagius wished, but also internally the mind, either by terrifying it, or by sweetly alluring it, and by giving it pious affections: and thus he makes it so that they walk in his precepts, thus he works in us both to will and to accomplish, as the Apostle says in Philippians II, 13. See the things said there. Note: Heart in Scripture signifies mind and will. "A new heart" therefore is a will renewed by the grace and spirit of God, which, dying to the old life and earthly conversation, lives to God and heaven, for which David prays, Psalm L, saying: "Create a clean heart in me, O God, and renew a right spirit in my bowels." "A heart of stone" is a will obstinate and hardened in impiety and sins like stone, such as was that of the Jews: thus Hermogenes, Leonidas, Aristomenes of Messenia, Lysander are said by Pliny, lib. XI, xxxvii, Plutarch in the Parallel., and Rhodiginus lib. IV, cap. xvi, to have actually had a rough and hairy heart, and to have been men hard, harsh and cruel. "A heart of flesh," smooth and polished, is a will easy, obedient and flexible like flesh, which receives God's impulses, law and impressions immediately, and imprints them upon itself, and carries them out in deed. The reason for this phrase is, first, because, just as the heart is the principle of natural life: so the will is the principle of pious or impious life. The heart, says Pliny, lib. XI, xxxvii, "is said to be formed first in the womb of those being born, then the brain, just as the eyes most slowly; but these die first, the heart last." Others, however, say that the liver is formed first in the body, not the heart: but the heart is animated first, and dies last, as Francis Valesius teaches, lib. II Controvers. medic. vi. Whence the heart is called "the first living and the last dying;" just as conversely the eyes are the last living, and the first dying, because they are farthest from the heart, which is the principle of life. For this reason historians noted that on the day when Julius Caesar the dictator first went forth in purple and sat in a golden chair, when sacrificing, the heart was twice missing from the entrails of the victim. Also to Helvius Pertinax on the day when he was killed, when he was sacrificing, the heart did not appear in the victim: which they interpreted as an evil omen of death. Second, because, just as the heart is the workshop of spirits, which it supplies to the whole body, and through them is the principle and cause of all animal motion and action: so the will is the workshop of virtue and vice, merit and demerit, and of all good or bad action. Physicists teach that there are four vital parts, by which life especially consists and is preserved: the heart, the brain, the liver, the lung. For the heart supplies heat and spirits to the body; the liver supplies blood, by which the body is nourished; the brain supplies animal spirits, by which sensation, intellection and local motion are accomplished; the lung, like a bellows, gives the heart refreshment: so spiritual life consists of right will as it were the heart; prudence, as it were the brain; justice, as it were the liver, the maker of blood and vigor; continence, as it were the lung, moderating and refreshing the affections. Third, such as the heart is, such is the spirit, and such also is the condition of the body: so such as the will is, such is the man also. Hence we are commanded to love God with our whole heart, Matthew xv, 8. And God demands the heart for himself, Proverbs xxiii, 26: "Give me, my son, thy heart:" for he who gives his heart to God, gives the tree with its fruits. Fourth, as the body serves the soul, so the heart serves the will: whence bodily passions in the heart, for example anger, which is an ebullition of blood around the heart, stirs up a like anger, that is indignation, and a desire for vengeance in the will. Wherefore Blessed Catherine of Siena, as her Life has it, book II, chapter xvi, asked of Christ her spouse that her heart be taken from her, and the heart of Christ be given to her: Christ assented, and truly removed her heart from her, and after some days in which she lacked a heart, he placed another in her, namely his own, that is made by him, and conformed to her: whence she thereafter praying to Christ said: "I commend to thee, Lord, thy heart, not mine:" for the heart is the symbol and seat of love. Wherefore the Nyssene and St. Thomas say that the Holy Spirit was given to the Church as it were a heart by God at Pentecost. Fifth, some physicists held that the common sense is in the heart: although others better hold it to be in the brain; but the heart to be its origin. Hence it is commonly said: "The heart is wise, and the lung speaks." Hence Solomon prays: "Thou shalt give to thy servant a docile heart, that he may be able to judge thy people," III Kings, III, 9. Hence also the ancients called a wise, clever and learned man a little heart; as Nasica was called a little heart on account of his prudence, as Pliny testifies, book On Illustrious Men, chapter xliv. Just as Judas Thaddaeus was surnamed Lebbaeus, that is, a little heart. Hence also Ecclesiasticus xxi, 29, says: "In the mouth of fools is their heart, and in the heart of the wise is their mouth," as if to say, Fools can conceal nothing, but whatever comes into their mouth they speak: but the wise man speaks nothing, unless it has first been examined, weighed and premeditated in his heart. Sixth, with a healthy heart the body is healthy, rejoicing it rejoices, grieving it grieves. Hence the deepest and greatest sorrow is called by Plautus and others heartache: whence the riddle of Pythagoras: "Do not eat the heart," that is, do not afflict your soul with cares, nor torment it: so with a healthy will the mind is healthy, rejoicing it rejoices, grieving it grieves. Wherefore the Wise Man, Proverbs chapter IV, 23: "With all, he says, watchfulness keep thy heart, because from it proceeds life." Seventh, the heart of man in its substance is solid and firm, says Galen, book VI On the Use of Parts, II, in its complexion fiery, in shape pyramidal; but inverted: for above toward the heavenly things it is broad and hollow; below toward the earthly things it ends in a point. It signifies therefore that the will of man ought to be borne by solid love toward heavenly things, and to draw them in and receive them with a full bosom; but earthly things scarcely, and as it were in a point only to touch. Galen adds that the heart is situated in the middle of man, so as to represent the mind and right will situated in the middle of vices, declining neither to the right nor to the left. This is surely the will imbued with the love of God and virtue: for virtue consists in the middle. Eighth, the heart is restless, and is moved by continuous agitation from itself, as it were a solitary animal. For either by diastole it extends itself, to receive those things which are useful to man: or by systole it contracts itself, to expel those things which are harmful: so also our will. Hence St. Augustine, I Confessions 1: "Thou hast made me, he says, O God, for thee, and restless is my heart until it rests in thee." And St. Bernard, tract. On the Interior House, chapter lv: "The mind, he says, agitated by its desires never rests: therefore it ought to be fixed immovably in the desire of eternity."
36:28
Ninth, the heart is in man what the sun is in the universe, namely the source of light and life; indeed the Stoics held that the sun is properly the heart of the world: for they thought the world to be a great animal, endowed with sense and reason. Whence Plutarch, in the tract On the Face in the Orb of the Moon: The stars, he says, are shining eyes in the face of the universe: the sun endowed with the power of the heart: so that as the heart distributes blood and spirit, thus the sun diffuses from itself quickening heat and light. The earth and sea the world, as an animal, uses as it were belly and bladder. The moon between the sun and earth, as between heart and belly, is as it were the liver, or some other soft viscus. Therefore what in heaven is the sun, this in man is the heart, that is in the body itself the heart, in the soul itself the will: which therefore ought to regard its maker continually, just as the sun does. Thus St. Paul continually had Jesus Christ on his lips, continually in his heart. Thus St. Ignatius continually called Jesus his love, nor does almost the whole epistle to the Romans sound of anything else: whence he is also called Deifer and Christifer: and from this some think there flowed what is commonly said, that the name Jesus was found inscribed in letters of gold in his heart after his death, by which phrase it is signified that he continually had this name in his heart and on his lips. For otherwise the ancients, and among them Baronius, tom. II, in the year of Christ 110, relate that he was devoured by lions down to the bones, as he had desired. Although Ado denies this in the Martyrology, who truly writes that the name Jesus was found in his heart, whom St. Thomas, St. Antoninus and many others followed.
36:29
Tenth, the heart is the seat of the soul, of the will and of love, and consequently of God, who breathes into us a soul like to himself. Wherefore the symbolic heart, through each of its letters, they interpret thus, as if you were to say: the chamber of the almighty king, namely the acropolis of divinity. Whence St. Augustine, in the sermon On Redemption: "Hearts," he says, "of the faithful are heaven, because they are raised to heaven daily." For, as Christ says: "Where thy treasure is, there is thy heart also." Hence David is said to have been a man after God's own heart, I Kings XIII, 14; and "the heart of the king is in the hand of the Lord" is said, Proverbs xxi, 1. Again St. Augustine, describing in lib. IX of the Confessions cap. II, the wonderful conversion of himself and his will made by God from heaven: "Thou didst wound," he says, "O Lord, our heart with thy charity, and we bore thy words transfixed in our bowels; and the examples of thy servants, whom thou hadst made bright from dark, and living from dead, heaped together in the bosom of our thought, burned and consumed our heavy torpor." Wound us also, O Lord! and pierce our heart with the fiery dart of thy love, that thou mayest kindle our heart cold and crystalline, and make it fleshy, purple, flaming: give what thou commandest, and command what thou wilt, that we may love thee alone with our whole heart ardently, strive to please thee alone, fulfill thy most holy law and will in all things exactly. Let us therefore pray daily, and say from the inmost affection of the heart: "Come, Holy Spirit, fill the hearts of thy faithful, and kindle in them the fire of thy love: wash what is foul, water what is dry, heal what is wounded, bend what is rigid, warm what is cold, guide what is wayward, strengthening the weakness of our body with perpetual virtue." Grant that in the marrow of the heart we may feel what the heart of the bride felt kindled by thee in the Canticles, and with her rejoicing let us sing: "My beloved is mine, and I am his, who feedeth among the lilies, until the day break, and the shadows decline: stay me up with flowers, compass me about with apples, for I languish with love. For what have I in heaven, and what have I desired upon earth besides thee? My flesh and my heart hath fainted away: O God of my heart, and my portion God for ever. O God of my heart," nay now not mine, but thine; possess my heart, nay thine. "O God of my heart," fill and satisfy my heart, which can be filled or satisfied by no other. "O God of my heart," whom alone my heart loves, thirsts for and seeks, grant that my whole heart with all its strength may love thee, may burn wholly with thy love, may be wholly kindled with thy fire, may melt, and failing from itself may pass into thee, and thou mayest be my God, my love and all things.
And I Will Not Lay 28. Ye shall dwell in the land which I gave to your fathers, — in Judea; or rather in the Church which began in Judea. This to the fathers I "gave," that is I promised to give. For "I gave" signifies an act not completed, but begun and destined; as the Apostle in II Timothy I, 9, says that God gave us grace through Christ before the times of the world: "gave," i.e. decreed to give and predestined.
36:30
29. I will call for the grain, — as if to say At my command, at a single word; nay at a nod, there will come abundance of grain not so much bodily as spiritual, as if to say I will give you plenty of grace, of the Sacraments, and especially of the Eucharist, by which the soul may be fed and delighted.
And I will not lay (in Hebrew, I will not give, I will not bring) famine.
36:31
30. I will multiply the fruit of the tree, and the produce of the field, — that is I will multiply all herbs, crops and fruits, not so much of the body as of the soul, as I have said.
36:32
That ye may not bear the reproach of famine among the nations, — that the nations may henceforth not be able to reproach you that ye are afflicted with famine, or that ye die.
36:33
31. Your iniquities shall displease you, — In Hebrew ונקטתם unecototem, which Vatablus translates: Shame shall cover your faces on account of your iniquities; others: You shall be nauseated, disgusted, wasted away within yourselves on account of your iniquities; others: You shall contend among yourselves against your wickedness; the Septuagint: And you shall be held in abomination before your faces, in your iniquities; the Chaldean: You shall groan on account of your sins.
36:35
32. Not for your sake, — not for your merits, but for my mercy, and for the sake of my name, as he said in verse 22.
36:36
33. I shall have rebuilt the ruins, — the houses and cities of Judea that have been destroyed, namely through Zerubbabel: and rather, through Christ "I shall have rebuilt" the souls which have fallen into sins, then "they shall say: That land which was uncultivated has become like a garden of delights;" in Hebrew עדן eden, that is to say, It is like the earthly paradise, of which in Genesis chapter II, 8.
36:37
35. Fortified they sat, — that is, fortified they sit, that is, they are fortified and safe: for those who are safe, sit. Whence the Septuagint translates, fortified they appeared; the Chaldean, they are inhabited. So also the Hebrew and Vatablus. Wherefore some read incorrectly, fortified they sat.
I Will Multiply Them Like A Flock Of Men 36. I shall have spoken and shall have done, — that is, the nations shall know that, as I have spoken to you and promised, so also in fact I have done and fulfilled it.
36:38
37. That I may do for them — what shall follow: or those things which they desire and request, says Maldonatus.
Machine translation from the Latin, not reviewed.
36:5
(Ez. 36:5; I Macc. 5:65). Around 300 B.C. eastern Idumea,
36:10
… is rising; "Yahweh will again consider Zion, and once more will make Jerusalem his chosen city"; while the punishment of the nations is certain (2:1-4: Vulg. 1:18-21). Israel will have in Yahweh its defender and will embrace a countless multitude (cf. Ez. 36:10 f.; 37). Therefore Zechariah invites the exiles, still in Babylon, to return to their homeland, to share in the extraordinary glory of the new community, which "will embrace many nations" …
36:21
… consequences, and give its ultimate purpose: a) Judah, for the honor and the justice of Yahweh, must be destroyed (Ez. 7; 14, 12-21; 15; 16; etc.; Jer. 8, 4-12; 11, 9-17; 16, 10-17; etc.); b) in order to realize his designs (Is. 48, 9 ff.; Ez. 20, 22-44; 36, 21-32), Yahweh however does not annihilate it; he reserves a "remnant," which he will purify in the long exile and lead back to Palestine to reconstitute the new Israel; this, in due time, …
36:23
… Moreover, for some petitions of the P. the parallels with the Old Testament hold good (for the Name of God: Lev. 22, 32; Is. 29, 23; Ez. 36, 23; for the Kingdom: Ps. 21, 29; 103, 19; Abd. 21; Tob. 13, 1, etc.), from which likewise descend, mingled with much dross, the rare felicitous expressions of the rabbinic texts.
36:25
… These terms are used by Sacred Scripture already in the Old Testament (e.g., Ps. 50:3-4; 102:12; Is. 44:22; Ez. 36:25), but even more in the New Testament, where the state of sin is conceived as a defilement, as a sickness of the soul, symbolized by all the bodily infirmities that Christ healed. …
… Mic. 4, 2 ff.; Jer. 31, 33; Ez. 16, 60 ff.; 17, 23; etc.); it will be a source of blessings for all the nations (Ez. 34, 26 = Gen. 12, 2). Characteristics of the kingdom of the M.: the remission of sins and holiness: Is. 56, 6; 57, 13; Jer. 31, 23-34; Ez. 36, 25-28; etc. (cf. Lk. 1, 77 ff.); peace, the perfect order in the relations of each one with God and with neighbor: Is. 9, 6 f.; Mic. 5, 5; Ez. 34, 25 f.; etc.; the abundance of spiritual …
… The messianic gifts, in fact, are described in the Old Testament as superior qualities that will make man act with justice and equity (Is. 11:2-4); as an interior renewal (Ez. 36:25-31). This will not be the fruit of human industry, but only of God (Is. 26:12). This Kingdom of men interiorly docile, in opposition to legal exteriorism (Jer. 31:53), entails, as is …
36:26
… concupiscences (Gal. 5:24) is the antagonist, often personified, of the spirit (ibid. 5:17). The spirit, which is fundamentally the divine Holy Spirit, in the interior of the regenerated man is the new spirit introduced by God (foretold by Ez. 11:19-20; 36:26-27; cf. Ps. 50:12), which constitutes the new man or new creature (Eph. 4:22-24; Col. 3:9-10; II Cor. 5:17; Gal. 6:15); it removes "the body of the flesh" or carnal body (Col. 2:11).
36:27
… But on the other hand we read: « Sicut divisiones aquarum, ita cor regis in manu Domini: quocunque voluerit inclinabit illud » (Prov. 21, 1); « Faciam ut in praeceptis meis ambulietis » (Ez. 36, 27); « Deus est enim qui operatur in vobis et velle et perficere » (Phil. 2, 13). The obvious meaning of such expressions leads to the concept of an action, that is, of a divine G., …
36:29
… It is said, for example, that the Lord will give, in messianic times, a "new rūah" (Ez. 11, 19; 18, 31; 36, 29; Ps. 51 [50], 12); in the rūah thoughts ascend (Ez. 11, 5); the rūah seeks, desires the Lord (Is. 26, 9), is cast down (Is. 66, 2; Prov. 15, 13), humble (Prov. 16, 19; 29, 23), magnanimous …
36:31
Attrition (from Latin attero = I strike down, I crush)
… 1410-16; 1525), affirms that a.[ttrition] conceived through fear (simply servile, that is) of hell is a good act and capable of uprooting every attachment to sin. This doctrine is well founded in Scripture, which presents the Prophets (Jer. 31, 18-20; Ezek. 36, 31-32; Dan. 3, 38-40), Jesus Christ (Mt. 5, 20-30; 10, 28-33; 13, 41; Lk. 7, 44; 3, 5; Jn. 6, 14), the Apostles (Acts 8, 23; II Pt. 3, 3-9) as preachers of penance, who appeal …
36:35
The memory of the extraordinary vegetation of the terrestrial paradise returns in the Bible as a term of hyperbolic comparison: Gen. 13:10; Is. 51:3; Ez. 28:13; 31:8 ff.; 36:35; Ioel 2:3; Eccli. 40:17.
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.