Of the spiritual kingdom of Christ, to which all nations shall repair.
Christ borne of the stock of Iesse, replenished with seuen giftes of the Holie Ghost, 4. shal haue a spiritual kindom, most iust, and potent. 10. wherto al nations wil repayre.
1And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.E spunterà un pollone dalla radice di Jesse, e un fiore dalla radice di lui si alzerà;AND a rod shal come forth of the roote of Iesse, and a flowre shal rise vp out of his roote.Et egredietur virga de radice Jesse, / et flos de radice ejus ascendet. 2And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness.E sopra di lui riposerà lo spirito del Signore, spirito di sapienza, e d'intelligenza, spirito di consiglio, e di fortezza, spirito di scienza, e di pietà,And the Spirite of our Lord shal rest vpon him: the spirit of wisdom, and vnderstanding, the spirit of counsel, and strength, the spirit of knowlege, and pietie,Et requiescet super eum spiritus Domini: / spiritus sapientiæ et intellectus, / spiritus consilii et fortitudinis, / spiritus scientiæ et pietatis; 3And he shall be filled with the spirit of the fear of the Lord, He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.E riempierallo lo spirito del timor del Signore. Ei non giudicherà secondo quello, che cogli occhi si vede, né secondo quello, che cogli orecchi si ode condannerà;and the spirit of the feare of our Lord shal repleinsh him. He shal not iudge according to the sight of the eies, nor rebuke according to the hearing of the eares.et replebit eum spiritus timoris Domini. / Non secundum visionem oculorum judicabit, / neque secundum auditum aurium arguet; 4But he shall judge the poor with justice, and shall reprove with equity for the meek of the earth: and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.Ma giudicherà con giustizia i poveri e prenderà giustamente la difesa degli umili della terra: e colla verga della sua bocca percuoterà la terra; e col fiato delle sue labbra darà morte all'empio.But he shal iudge the poore in iustice, and shal rebuke in equitie for the milde of the earth: and he shal strike the earth with the rod of his mouth, and with the spirit of his lippes he shal kil the impious.sed judicabit in justitia pauperes, / et arguet in æquitate pro mansuetis terræ; / et percutiet terram virga oris sui, / et spiritu labiorum suorum interficiet impium.
5And justice shall be the girdle of his loins: and faith the girdle of his reins.E il cingolo de' suoi lombi sarà la giustizia; e la fede cintura de' suoi fianchi.And iustice shal be the girdle of his loynes: and fayth the girdle of his reines.Et erit justitia cingulum lumborum ejus, / et fides cinctorium renum ejus. 6The wolf shall dwell with the lamb: and the leopard shall lie down with the kid: the calf and the lion, and the sheep shall abide together, and a little child shall lead them.Abiterà il lupo insieme coll'agnello; e il pardo giacerà insieme col capretto: il vitello, il lione, e la pecorella staranno uniti, e un piccol fanciullo sarà loro pastore.The woolfe shal dwel with the lambe: and the leopard shal lie with the kid: the calfe, and lion, and sheepe shal abide together, a litle child shal leade them.Habitabit lupus cum agno, / et pardus cum hædo accubabit; / vitulus, et leo, et ovis, simul morabuntur, / et puer parvulus minabit eos. 7The calf and the bear shall feed: their young ones shall rest together: and the lion shall eat straw like the ox.Il vitello, e l'orso anderanno a' medesimi pascoli: i loro parti staranno insieme a giacere; e come il bue mangerà paglia il lione,The calfe, and the beare shal feede: their yong ones shal rest together: and the lion shal eate strawe as it were an oxe.Vitulus et ursus pascentur, / simul requiescent catuli eorum; / et leo quasi bos comedet paleas. 8And the sucking child shall play on the hole of the asp: and the weaned child shall thrust his hand into the den of the basilisk.E scherzerà fanciullo di latte alla buca di un aspide: e appena divezzato metterà la mano nella tana del basilisco.And the infant from the brest shal be delighted vpon the hole of the aspe: & he that is weyned, shal thrust his hand into the hole of the cockatrice.Et delectabitur infans ab ubere super foramine aspidis; / et in caverna reguli / qui ablactatus fuerit manum suam mittet. 9They shall not hurt, nor shall they kill in all my holy mountain, for the earth is filled with the knowledge of the Lord, as the covering waters of the sea.Eglino non faran male, né uccideranno in tutto il mio monte santo; perchè la scienza del Signore riempie la terra, come le acque riempiono il mare.They shal not hurt, and they shal not kil in al my holie mountayne, because the earth is replenished with the knowlege of our Lord, as the couering waters of the sea.Non nocebunt, et non occident / in universo monte sancto meo, / quia repleta est terra scientia Domini, sicut aquæ maris operientes.
10In that day the root of Jesse, who standeth for an ensign of the people, him the Gentiles shall beseech, and his sepulchre shall be glorious.In quel giorno il germe della radice di Jesse, il quale è posto qual segno alle nazioni, lui le nazioni invocheranno, e il sepolcro di lui sarà glorioso.In that day the roote of Iesse, that standeth for a signe of peoples, him the nations shal besech, & his sepulchre shal be glorious.In die illa radix Jesse, / qui stat in signum populorum, / ipsum gentes deprecabuntur, / et erit sepulchrum ejus gloriosum. 11And it shall come to pass in that day, that the Lord shall set his hand the second time to possess the remnant of his people, which shall be left from the Assyrians, and from Egypt, and from Phetros, and from Ethiopia, and from Elam, and from Sennaar, and from Emath, and from the islands of the sea.E in quel giorno il Signore stenderà di nuovo la mano sua a fare acquisto degli avanzi del popolo suo, rimasi tra gli Assirj, e nell'Egitto, e a Phetros, e nell'Etiopia, e ad Elam, e a Sennaar, e nelle isole del mare.And it shal be in that day: our Lord shal put to his hand the second time to possesse the remnant of his people, which shal be leaft of the Assirians, and of Aegypt, and of Phethros, and of Aethiopia, and of Aelam, and of Sennaar, and of Emath, and of the ilands of the sea.Et erit in die illa: adjiciet Dominus secundo manum suam / ad possidendum residuum populi sui, / quod relinquetur ab Assyriis, et ab Ægypto, / et a Phetros, et ab Æthiopia, et ab Ælam, et a Sennaar, / et ab Emath, et ab insulis maris. 12And he shall set up a standard unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Juda from the four quarters of the earth.E alzerà uno stendardo alle nazioni, e raunerà i fuggitivi d'Israele; e i dispersi di Giuda raccoglierà dai quattro punti della terra.And he shal lift vp a signe vnto the nations, and shal assemble together the fugitiues of Israel, and shal gather the dispersed of Iuda from the foure quarters of the earth.Et levabit signum in nationes, / et congregabit profugos Israël, / et dispersos Juda colliget / a quatuor plagis terræ. 13And the envy of Ephraim shall be taken away, and the enemies of Juda shall perish: Ephraim shall not envy Juda, and Juda shall not fight against Ephraim.E sarà tolto lo scisma di Efraim, e Giuda non avrà più nemici. Efraim non avrà invidia a Giuda, e Giuda non farà guerra ad Efraim.And the emulation of Ephraim shal be taken away, and the enemies of Iuda shal perish: Ephraim shal not enuie Iuda, & Iuda shal not fight against Ephraim.Et auferetur zelus Ephraim, / et hostes Juda peribunt; / Ephraim non æmulabitur Judam, / et Judas non pugnabit contra Ephraim.
14But they shall fly upon the shoulders of the Philistines by the sea, they together shall spoil the children of the east: Edom, and Moab shall be under the rule of their hand, and the children of Ammon shall be obedient.E voleranno addosso ai Filistei dalla parte del mare, e faranno anche preda de' figliuoli dell'Oriente. L'Idumea, e i Moabiti saran presi di buon'ora dalle loro mani, e i figliuoli di Ammon presteran loro ubbidienza.And they shal flie vpon the shoulders of the Philisthims by the sea, they together shal spoile the children of the East: Idumea, and Moab the precept of their hand, and the children of Ammon shal be obedient.Et volabunt in humeros Philisthiim per mare, / simul prædabuntur filios orientis; / Idumæa et Moab præceptum manus eorum, / et filii Ammon obedientes erunt. 15And the Lord shall lay waste the tongue of the sea of Egypt, and shall lift up his hand over the river in the strength of his spirit: and he shall strike it in the seven streams, so that men may pass through it in their shoes.E il Signore asciugherà la lingua del mare d'Egitto, e stenderà la mano sua sopra il fiume col suo soffio possente: e lo percuoterà ne' suoi sette rivi, talmente che si passi senza scalzarsi.And our Lord shal make desolate the tongue of the sea of Aegypt, and shal lift vp his hand ouer the riuer in the strength of his spirit: and he shal strike him in his seuen streames, so that they may passe through it with showes.Et desolabit Dominus linguam maris Ægypti, / et levabit manum suam super flumen in fortitudine spiritus sui; / et percutiet eum in septem rivis, / ita ut transeant per eum calceati. 16And there shall be a highway for the remnant of my people, which shall be left from the Assyrians: as there was for Israel in the day that he came up out of the land of Egypt.Ed avranno passaggio gli avanzi del mio popolo, che sarà lasciato (vivo) dagli Assirj: come lo ebbe Israele in quel giorno, in cui uscì della terra d'Egitto.And there shal be a way to the remnant of my people, which shal be leaft of the Assirians: as there was to Israel in the day, that he came vp out of the Land of Aegypt.Et erit via residuo populo meo / qui relinquetur ab Assyriis, / sicut fuit Israëli / in die illa qua ascendit de terra Ægypti.
11:1
Calmet
Christ shall spring from the blessed Virgin [Mary], (Worthington) for the salvation of mankind. The Jews agree, that this prediction regards the Messias; though some, with Grotius, would explain it literally of Ezechias. They do not reflect that he was now ten years old, and that the prophet speaks of an event which should still take place after he had been a long while upon the throne. If we were to look for any figure of the Messias, to whom this might be applicable, it would be Zorobabel, Zacharias 3:8. But how disproportionate would be the promises to the execution? Some passages may indeed relate to the return of the captives, (ver. 11.) as the people must have a more immediate object, to insure the accomplishment of the more elevated predictions concerning the Messias: but these also refer ultimately to the propagation of the gospel, which the prophet had also in view. (Calmet)
11:2
Haydock
Him. In the form of a dove, John 1:32. (Haydock)
St. Jerome
"The whole fountain of the Holy Ghost descending." (Ev. Nazar.) (St. Jerome)
Worthington
Christ was filled with his seven gifts, and of his fullness his servants receive. (Worthington)
Haydock
Yet all virtues are the gifts of the holy Spirit, and the number seven is not specified in Hebrew, as the same word (Calmet) yirath, is rendered godliness, which (ver. 3.) means, the fear of the Lord. (Haydock)
Menochius
God enables us to penetrate the difficulties of Scripture, and to act with prudence, etc. (Menochius)
11:3
Calmet
Filled. Hebrew, "breath or smell." So St. Paul says, (2 Corinthians 2:15.) we are the good odour of Christ. (Calmet)
Haydock
Protestants, "he shall make him of quick understanding (marginal note, smell) in the fear," etc. (Haydock)
Menochius
Ears. Which are often deceived. (Menochius)
11:4
Wicked. Antichrist, (2 Thessalonians 2:8.) and all impiety, by means of the apostles.
11:5
Calmet
Reins. He shall possess these virtues, performing his promises with the strictest fidelity. (Calmet)
11:6
Wolf. Some explain this of the Millennium. (apud St. Jerome) (Lactantius 7:24.)
Calmet
But the more intelligent understand, that the fiercest nations shall embrace the gospel, and kings obey the pastors of the Church. (Calmet)
Haydock
Lead. Or "drive," as the word is used by Festus. (Haydock)
11:8
Basilisk. Psalm 9:13. The apostles subdued kings and philosophers, without any human advantages.
11:9
Kill. The most inveterate pagans, being once converted, entirely alter their manners, Osee 2:18.
11:10
Ensign. The cross is the standard of Christians.
Calmet
Sepulchre. Hebrew, Septuagint, etc., "rest." St. Jerome give the true sense. The holy places have been greatly reverenced, and Christian princes strove for a long time to recover them. (Calmet)
Worthington
They are respected even by the Turks. Christ's death was ignominious, but his monument was full of glory. Thus the saints begin to shine, where the glory of the wicked ends. (Worthington)
11:11
Time. After the deliverance from Sennacherib, they shall return from captivity. Ezechias recalled some few, 2 Paralipomenon 29:9.
Phetros, in Egypt.
Of the Mediterranean sea, and all places to which the Jews went by water.
11:13
Away. Under Ezechias the Israelites began to join with Juda. But they did it more cordially after their return from Babylon.
11:14
Calmet
Shoulders. Or confines, Ezechiel 25:9. Ezechias and the Machabees attacked the Philistines. (Calmet)
Haydock
Septuagint, "and they shall fly on the ships of the strangers; they shall plunder the sea together, and those on the east, and Idumea." (Haydock)
East. Ammonites, etc., often defeated by the Machabees, and probably by Ezechias.
11:15
Tongue. Gulf of the Mediterranean, near Pelusium, or the seven mouths of the river Nile. The country was ravaged by Sennacherib, Cambyses, Alex.[Alexander the Great?], and Epiphanes, Isaias 19:4., etc. The Jewish captives shall return thence, Isaias 50:3., and Zacharias 10:10.
11:16
Calmet
Assyrians. They shall march without impediment. (Calmet)
11:1
The blessed virgin.
Concordance Act. 13.
Christ our Sauiour replenished with the seuen giftes of the Holie Ghost, of whose infinite plenitude his seruantes participate as it pleaseth his diuine spirite to impert.
11:4
Concordance 2. Thes. 2.
11:10
Concordance Rom. 15.
Christ after his death, which to the vvorld was ignominious, vvould be gloriously buried, by very honorable persons, Ioseph and Nicodemus, with abundance of most precious spices, vvrapped in finne linnen, and laide in a nevv monument: to shew that the glorie of the iust beginneth from their death: where the glorie of the vvicked endeth. Christs sepulchre stil also remaineth glorious, honored euen by the Turkes: much more by Catholique Christians.
11:1
St Justin Martyr † AD 165 The First Apology 32
… And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust."
St Justin Martyr † AD 165 Dialogue with Trypho 87
… and a flower shall grow up from the root of Jesse; and the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety: and the spirit of the fear of the Lord shall fill Him:’
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.3
… the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God, shall fill Him. He shall not judge according to glory, nor reprove after the manner of speech; but He shall dispense judgment to the humble man, and reprove the haughty ones of the earth.”
Tertullian † AD 220 The Chaplet, or De Corona 13
… You belong to Him, for you have been enrolled in the books of life. There the blood of the Lord serves for your purple robe, and your broad stripe is His own cross; there the axe is already laid to the trunk of the tree; there is the branch out of the root of Jesse.
Tertullian † AD 220 An Answer to the Jews 9
… “And there shall be born,” he says, “a rod from the root of Jesse”—which rod is Mary—“and a flower shall ascend from his root: and there shall rest upon him the Spirit of God, the spirit of wisdom and understanding, the spirit of discernment and piety, the spirit of counsel and truth; the spirit of God’s fear shall fill Him.”
Tertullian † AD 220 The Five Books Against Marcion 3.17
… In Him dwelt the fulness of the Spirit; therefore I acknowledge Him to be “the rod of the stem of Jesse.” His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety, and of the fear of the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 4.1
… and I will make an everlasting covenant with you,” adding “the sure mercies of David,” in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary, He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.
Tertullian † AD 220 The Five Books Against Marcion 5.8
… and upon Him shall rest the Spirit of the Lord.” After which he enumerates the special gifts of the same: “The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion. And with the fear of the Lord shall the Spirit fill Him.”
Tertullian † AD 220 Five Books in Reply to Marcion 4
From Jesse’s seed —Mary—from which a flower
St Hippolytus † AD 235 Treatise on Christ and Antichrist 8
… For Isaiah says, “There shall come forth a rod out of the root of Jesse, and a flower shall grow up out of it.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… David also is called Christ, as where Ezekiel in his prophecy to the shepherds adds as from the mouth of God: “I will raise up David my servant, who shall be their shepherd.” For it is not the patriarch David who is to rise and be the shepherd of the saints, but Christ. Isaiah also called Christ the rod and the flower:
Origen † AD 254 Origen's Commentary on the Gospel of John 1.41
Now He receives the kingdom from the king whom the children of Israel appointed, beginning the monarchy not at the divine command and without even consulting God. He therefore fights the battles of the Lord and so prepares peace for His Son, His people, and this perhaps is the reason why He is called David. Then He is called a rod;
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.12
… “And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “A Prophet will God raise up to you from your brethren; listen to Him as if to me.” It is He, too, that he speaks of when he says: “Ye shall see your life hanging in doubt night and day, and ye shall not believe Him.” Him, too, Isaiah alludes to: “There shall go forth a rod from the root of Jesse, and a flower shall grow up from his root.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.9
… And what then are the seven eyes that were opened on the stone? Clearly the Spirit of God that abode on Christ with seven operations, as Isaiah the Prophet said:— The Spirit of God shall rest and dwell upon Him, (a spirit) of wisdom and understanding, of counsel and of courage, of knowledge and of the fear of the Lord .
St Ambrose of Milan † AD 397 On the Holy Spirit 2.5
… The fruit of the womb is the work of the Spirit, according to that which is written: “Blessed art thou among women, and blessed is the Fruit of thy womb.” The flower from the root is the work of the Spirit, that flower, I say, of which it was well prophesied: “A rod shall go forth from the root of Jesse, and a flower shall rise from his root.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 3
… And again “unto us a child is born, unto us a son is given,” and again “there shall come forth a rod out of the root of Jesse, and a flower shall spring out of his root.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
Ver. 10–12 . “And, rejoice, ye Gentiles, with His people. And, Praise the Lord, all ye Gentiles” ( Deut. xxxii. 43 ); “and let all people laud Him.” ( Ps. cxvii. 1 .) “And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust.” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.25
… ii. 9 ), and many other passages which lack their proper context. Let us ask our opponents then where these things are written, and when they are unable to tell, let us produce them from the Hebrew. The first passage is in Hosea, ( xi. 1 ), the second in Isaiah (
St Jerome † AD 420 The Letters of St. Jerome 22.19
… Keep therefore your birthright and say: “Return unto thy rest, O my soul.” To show that virginity is natural while wedlock only follows guilt, what is born of wedlock is virgin flesh, and it gives back in fruit what in root it has lost. “There shall come forth a rod out of the stem of Jesse, and a flower shall grow out of his roots.”
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha, and of Obadiah. We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed. If only you will come, we shall go to see Nazareth, as its name denotes, the flower
St Jerome † AD 420 The Letters of St. Jerome 57.7
… that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.” Let these word fanciers and nice critics of all composition tell us where they have read the words; and if they cannot, let me tell them that they are in Isaiah.
St Jerome † AD 420 The Letters of St. Jerome 75.1
… O grave, I will be thy destruction,” and in the next verse: “An east wind shall come, the wind of the Lord shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up.” For, as Isaiah says, “there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots”:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.1
… find any fruit in the branches, except that which hath gone forth from the root.…And in like manner as Christ Himself to be born after the flesh was hidden in the root, that is in the seed of the Patriarchs, and at a certain time must be revealed, as at the fruit appearing, according as it is written, “there hath flourished a shoot from the root of Jesse:”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —Then let us pass on to another prophetic testimony and let us hear the same prophet saying “There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… and there shall rest upon Him the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety and the spirit of the fear of the Lord shall fill Him.”
Pope St Leo I the Great † AD 461 Sermons 24
… of the fruit of thy loins will I set upon thy seat ;” hence the Lord again says through Isaiah: “behold a virgin shall conceive in her womb, and shall bear a Son, and His Name shall be called Emmanuel, which is interpreted, God with us ,” and again, “a rod shall come forth from the root of Jesse, and a flower shall arise from his root
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
… And again, Once have I sworn by My holiness, that I will not lie unto David. His seed shall endure for ever, and His throne as the sun before Me. It shall be established for ever as the moon, and as a faithful witness in heaven . And Isaiah says: And there shall come out a rod out of the stem of Jesse and a branch shall grow out of his roots
11:2
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.1
… but they neither knew nor said anything of the kind: for, had they known it, they would have also certainly stated it. But what really was the case, that did they record, [namely,] that the Spirit of God as a dove descended upon Him; this Spirit, of whom it was declared by Isaiah, “And the Spirit of God shall rest upon Him,”
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.3
… from God, as saith Esaias, “I will also command the clouds, that they rain no rain upon it,” but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God.”
Tertullian † AD 220 The Five Books Against Marcion 5.17
… Again, “the Father of glory” is He whose Christ, when ascending to heaven, is celebrated as “the King of Glory” in the Psalm: “Who is this King of Glory? the Lord of Hosts, He is the King of Glory.” From Him also is besought “the spirit of wisdom,” at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah.
St Hippolytus † AD 235 On Proverbs 2
… Wisdom that was before the world, and is the source of life, the infinite “Wisdom of God, hath builded her house” by a mother who knew no man,—to wit, as He assumed the temple of the body. “And hath raised her seven pillars;” that is, the fragrant grace of the all-holy Spirit, as Isaiah says: “And the seven spirits of God shall rest upon Him.”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… David accordingly asks to be established by a free spirit, and that a right spirit be renewed in his inward parts. But if, in order that the Saviour may impart to us of “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and reverence,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.3
In Solomon in the Proverbs: “Wisdom hath builded herself an house, and she has placed under it seven pillars; she has slain her victims; she hath mingled her wine in the goblet, and hath made ready her table,
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… For truly Isaiah, prophesying this, said: “And the Spirit of wisdom and understanding shall rest upon Him, the Spirit of counsel and might, the Spirit of knowledge and piety; and the Spirit of the fear of the Lord shall fill Him.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.8
… For He may fitly be called the side of the Word, even the sevenfold Spirit of truth, according to the prophet;
St Basil the Great † AD 379 De Spiritu Sancto 19
… From what other source could they be derived? Again He is called royal, Spirit of truth, and Spirit of wisdom.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
30. Esaias too, with his majestic voice, says, And the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; and the Spirit of the fear of God shall fill Him
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.5
… And by many other such-like titles is He named. And thou heardest plainly in the foregoing Lecture, that in the Psalms He is called at one time the good Spirit , and at another the princely Spirit ; and in Esaias He was styled the Spirit of wisdom and understanding, of counsel, and might, of knowledge, and of godliness, and of the fear of God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
III. As to the honour paid to Seven there are many testimonies, but we will be content with a few out of the many. For instance, seven precious spirits are named; for I think Isaiah
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.4
… By doing which he most plainly showed that after the coming of the Lord all Gentile sacrifices should be done away, and that only the sacrifice of the Lord’s passion should be offered for the redemption of the people. For that bullock was, in a type, Christ, in Whom, as Esaias said, dwelt the fulness of the seven gifts of the Spirit.
St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
179. And let it not trouble you that either here it is said “rivers,” or elsewhere “seven Spirits,” for by the sanctification of these seven gifts of the Spirit, as Isaiah said,
St Ambrose of Milan † AD 397 On the Holy Spirit 2.2
20. For the Spirit Himself is Power, as you read: “The Spirit of Counsel and of Power (or might).”
St Ambrose of Milan † AD 397 On the Mysteries 7
42. And then remember that you received the seal of the Spirit; the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear,
St Augustine of Hippo † AD 430 City of God 11.31
… And so the Holy Spirit, of whom the Lord says, “He will teach you all truth,” is signified by this number.
St Augustine of Hippo † AD 430 On Patience 22
… For it cannot be that the divine Scripture deceiveth or is deceived, which not only in the Old Books hath testimonies of this thing, when it is said unto God, “My Patience art Thou,” and, “From Him is my patience;” and where another prophet saith, that we receive the spirit of fortitude;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.15
… not because the bad are fewer than the good, but because the good preserve the unity of the Spirit in the bond of peace; and the Spirit is spoken of in Scripture as having a sevenfold operation, as being "the Holy Spirit of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God."
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 39
… guard against supposing that we have not received the spirit of the fear of God, which is undoubtedly a great gift of God, and concerning which the prophet Isaiah says, “The Spirit of the Lord shall rest upon thee, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of the Lord.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 40
… The true faith, however, and sound doctrine declare that both graces are from God; the Scripture says, “From His face cometh knowledge and understanding;” and another Scripture says, “Love is of God.” We read of “the Spirit of wisdom and understanding.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.4
11. Hence also the sevenfold operation of the Holy Ghost, of which Isaiah speaks,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… as silver tried and proved in a furnace of earth, purified seven times.” And from this number, I am admonished to trace back those precepts also to the seven sentences which He has placed in the beginning of this sermon, when He was speaking of those who are blessed; and to those seven operations of the Holy Spirit, which the prophet Isaiah mentions;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 122.8
… The prophet Isaiah likewise says, “The Spirit of God shall rest on Him;” and thereafter calls our attention to that Spirit in His septenary work or grace, by saying, “The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety; and He shall be filled with the spirit of the fear of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.7
… Of such the Apostle says, that they declared Christ not purely. “Silver tried by the fire for the earth.” These words of the Lord by means of tribulations approved to sinners. “Purified seven times:” by the fear of God, by godliness, by knowledge, by might, by counsel, by understanding, by wisdom.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.9
… to wit, in order that in those hundred and fifty-three all may be understood that pertain to the resurrection to eternal life. For the Law hath ten commandments: but the Spirit of Grace, through which alone the Law is fulfilled,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.5
… God therefore stablisheth His word, that they may fear Him, in those unto whom He giveth the spirit of the fear of Him; not that fear of which the Apostle saith, “Ye have not received the spirit of bondage again to fear;” for “perfect love casteth out” this “fear,” but that fear which the Prophet calleth “the spirit of the fear of the Lord;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 150.1
… And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in Isaiah or in the Apocalypse, where the seven Spirits of God are most directly mentioned, on account of the sevenfold operation of one and the self-same Spirit. And this sevenfold operation is mentioned in Isaiah.
John Cassian † AD 435 The Conferences of John Cassian 11.13
… “And there shall rest upon Him the Spirit of the Lord: the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of knowledge and of true godliness,” and in the last place he adds as something special these words: “And the Spirit of the fear of the Lord shall fill Him.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —If you hear what follows, you will not remain in your opinion. The Jews have never so understood this prediction, for the prophet goes on, “and the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.23
23. But some one present will say, “I am a poor man,” or again, “I shall perhaps be found at that time sick in bed;” or, “I am but a woman, and I shall be taken at the mill: shall we then be despised?” Be of good courage, O man; the Judge is no respecter of persons; He will not judge according to a man’s appearance, nor reprove according to his speech
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… But before I say anything in support of my assertion, listen while I point out what confusion, upon your view, is introduced into Scripture. What do we mean by saying that John in his baptism could not give the Holy Spirit to others, yet gave him to Christ? And who is that John?
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.1
… but the second in which He will come on the clouds, bringing on the day which burns as a furnace, and smiting the earth with the word of His mouth,
St Augustine of Hippo † AD 430 City of God 18.53
Truly Jesus Himself shall extinguish by His presence that last persecution which is to be made by Antichrist. For so it is written, that “He shall slay him with the breath of His mouth, and empty him with the brightness of His presence.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears, but with righteousness shall He judge the poor, and reprove with equity the mighty of the earth, and He shall smite the earth with the word of His mouth, and with the breath of His lips shall he slay the wicked.”
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… For Thou hast girt, by Thy incarnation, Thy loins with righteousness, and anointed Thy veins with faithfulness, who Thyself art very righteousness and truth, the joy and exultation of all.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… Let us then, my beloved brethren, celebrate with thanksgiving the holy feast which now draws near to us, ‘girding up the loins of our minds ,’ like our Saviour Jesus Christ, of Whom it is written, ‘Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins
St John Chrysostom † AD 407 Homilies on Ephesians 23
“Stand therefore,” saith he, “having girded your loins with truth.”
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St Papias † AD 150 Fragments of Papias, IV 1
… And he added, saying, “Now these things are credible to believers. And Judas the traitor,” says he, “not believing, and asking, ‘How shall such growths be accomplished by the Lord?’ the Lord said, ‘They shall see who shall come to them.’ These, then, are the times mentioned by the prophet Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (
Tertullian † AD 220 Against Hermogenes 11
… been first “cast into the bottomless pit;” when likewise “the manifestation of the children of God” shall have “delivered the creature” from evil, which had been “made subject to vanity;” when the cattle restored in the innocence and integrity of their nature shall be at peace with the beasts of the field, when also little children shall play with serpents;
Origen † AD 254 Origen De Principiis iv.1-2.8
… moreover, that it was prophesied that the wolf—the four-footed animal—was to feed with the lamb, and the leopard to lie down with the kid, and the calf and bull and lion to feed together, being led by a little child, and that the ox and bear were to pasture together, their young ones growing up together, and that the lion was to eat straw like the ox:
St Ambrose of Milan † AD 397 Concerning Repentance 1.13
… He wishes to injure us, but cannot if Christ resist him. He wounds the flesh but preserves the life. And then it is written: “Then shall the wolves and the lambs feed together, the lion and the ox shall eat straw, and they shall not hurt nor destroy in My holy mountain, saith the Lord.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.5
5. I have heard many saying, “The threats of a king are like the wrath of a lion;” being full of dejection and lamentation. What then should we say to such? That He who said, “The wolves and the lambs shall feed together; and the leopard shall lie down with the kid, and the lion shall eat straw like the ox,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… much as He Himself likewise said, “publicans and harlots go into the kingdom of God before you,” because they believed. And in other words also again the prophet declared the self-same thing, thus saying, “Then wolves and lambs shall feed together.”
St Jerome † AD 420 The Letters of St. Jerome 130.8
… “The high hills are a refuge for the wild goats,” and their food are the serpents which a little child draws out of their holes. Meanwhile the leopard lies down with the kid and the lion eats straw like the ox;
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —The sequel will shew you yet more plainly the truth of the interpretation. For he goes on, “The wolf shall dwell with the lamb,”
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Tertullian † AD 220 The Five Books Against Marcion 4.24
… Happily the Creator has promised by Isaiah to give this power even to little children, of putting their hand in the cockatrice den and on the hole of the young asps without at all receiving hurt.
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.2
… that proud one is mocked as a sparrow . For now the infant child lays his hand upon the hole of the asp, and laughs at him that deceived Eve
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.1
… And grant that through the fearless boldness of steadfast innocence, the sucking child may play on the hole of the asp, and the weaned child thrust his hand into the den of the basilisk.
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St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 30-2
… 2. For I resume, and repeat what I said before, that the Saviour did this in order that, as He fills all things on all sides by His presence, so also He might fill all things with the knowledge of Him, as the divine Scripture also says
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… but the presence of the Word abolished death . And no longer in Adam are we all dying ; but in Christ we are all reviving. And then, from Dan to Beersheba was the Law proclaimed, and in Judæa only was God known; but now, unto all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
… for it is said “their sound went out into all the earth and their words unto the ends of the world.” ( Ps. xix. 5; Rom. x. 18 .) That is [the meaning of] “they shall not say each man to his neighbor, Know the Lord.” And again, “the earth shall be filled with the knowledge of the Lord as much water to cover the seas.” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… The prophet would not have spoken of the Lord Christ as a rod growing out of Jesse if he had only known Him as God. The prediction also foretold the change of the world, for “the earth” he says “shall be full of the knowledge of the Lord as the waters cover the sea.”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… “Nations which have not known Thee shall call upon Thee; and peoples which were ignorant of Thee shall flee to Thee.” In the same, moreover: “And in that day there shall be a root of Jesse, which shall rise to rule in all the nations; in Him shall the Gentiles hope: and His rest shall be honour.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “All day long I have spread out my hands unto a people that believeth not.” Or that He would rise again from the dead: “And in that day there shall be a root of Jesse, and one who shall rise to reign over the nations; on Him shall the nations hope, and His rest shall be honour.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.36
… The Apostle also points out the words, Rejoice, O ye nations, with His people as those of the Son, and in corroboration further cites this:— And there shall be a root of Jesse, and One that shall arise to rule the nations; in Him shall the nations trust
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 34
… and again, in no other death are the hands and feet pierced, save on the Cross only. 6. But since by the sojourn of the Saviour among men all nations also on every side began to know God; they did not leave this point, either, without a reference: but mention is made of this matter as well in the Holy Scriptures. For “there
St Basil the Great † AD 379 The Letters 236.3
… It is the indestructible kingdom which he calls the throne of David on which the Lord sat. He is the expectation of the Gentiles and not of the smallest division of the world, for it is written, “In that day there shall be a root of Jesse which shall stand for an ensign of the people; to it shall the Gentiles seek.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.23
… and in the beginning of the Epistle to the Romans he saith, Which was made of the seed of David according to the flesh . Receive thou therefore Him that was born of David, believing the prophecy which saith, And in that day there shall be a root of Jesse, and He that shall rise to rule over the Gentiles: in Him shall the Gentiles trust
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 7
… And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, “The Lord said unto my Lord, Sit Thou on my right hand.” And Isaiah too saith, “He that riseth up to rule over the Gentiles, in Him shall the Gentiles trust.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… Here also, as before, stating the cause. That cause is, “There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… For so Isaiah saith, “He is brought as a lamb to the slaughter, and as a sheep before her shearer is dumb.” And before this testimony also he saith, “There shall be a root of Jesse, and He that shall rise again to rule the Gentiles, in Him shall the Gentiles trust.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that “In Him we live and move and have our being.” ( Col. i. 16, 17 .) As Paul has shown when he says, “By Him were all things created,” and “by Him all things consist”; for which reason He has been called also “Root”
St Jerome † AD 420 The Letters of St. Jerome 46.5
… Does the Lord’s sepulchre seem less worthy of veneration? As often as we enter it we see the Saviour in His grave clothes, and if we linger we see again the angel sitting at His feet, and the napkin folded at His head. Long before this sepulchre was hewn out by Joseph, its glory was foretold in Isaiah’s prediction, “his rest shall be glorious,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.3
… They receive the gospel which, as Paul says, "God had promised before by His prophets in the Holy Scriptures of His Son, who was made of the seed of David according to the flesh." So we read in Isaiah: "There shall be a Root of Jesse, which shall rise to reign in the nations; in Him shall the Gentiles trust."
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… So at the very beginning of this prediction he says that a rod shall grow out of the root of Jesse. Then at the conclusion of the prediction he takes up once more the strain with which he began, for he says “There shall be a root of Jesse which shall stand for an ensign of the people, to it shall the Gentiles seek and his rest shall be glorious.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… to it shall the Gentiles seek; and His rest shall be glorious.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.1
… while He gathered from the ends of the earth into His Father’s fold the children who were scattered abroad,
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St Hippolytus † AD 235 On Daniel 2.40
… And Moab and Ammon are they who are descended from his two daughters, as Isaiah also says: “And they shall fly (extend themselves) in the ships of strangers, and they shall also plunder the sea; and those from the east, and from the west, and the north, shall give them honour: and the children of Ammon shall first obey them.”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 51
… And Isaiah says: “And they shall fly in the boats of strangers, plundering the sea together, and (they shall spoil) them of the east: and they shall lay hands upon Moab first; and the children of Ammon shall first obey them.”
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1. AND THERE SHALL COME FORTH A ROD OUT OF THE ROOT OF JESSE. — For rod, Symmachus and Theodotion translate germ, which produced a flower; he alludes to the glory of the leap and of Carmel, that is to Sennacherib and the Assyrians, whom in the preceding chapter, verse 18, he said were plainly to be burned and destroyed, so that their empire stood upon the earth dead and inglorious without branches, that is without its kings; but from that very root, which lay hidden in a plebeian family, as it were in the earth, this rod and flower were to spring forth. For when Christ was born, the royal family of David had been reduced to private and poor men: for such was Joseph the father of Christ, and his grandfathers and great-grandfathers. Note: Christ is called a flower on account of the beauty and sweetness of the odor of so holy a life, fame, doctrine and passion. For flower in Hebrew it is נצר netser: whence Maldonatus, Jansenius, and others following St. Jerome, think that Christ was called Nazarean or Nazarene, as if to say Flourishing in every virtue and grace, and growing into a great and glorious tree, which produced many and great fruits of Martyrs, Confessors and Virgins. Whence also in the title of the Holy Cross which exists in Rome, נוצרי notseri, that is Nazarene, is written with tsade, as if it descended from netser, as Sanctes Pagninus testifies, although to me, having studied and long gazed upon this title in the basilica of the Holy Cross in Rome, it seemed certain that the Hebrew letters in it can no longer be discerned, and if they are discerned, notseri is rather written with zain than with tsade), and him followed Jansenius, Maldonatus, Salmeron, Barradius, Cajetan, Francis, Luke and others in Matthew chapter II, Beautifully St. Ambrose, book II On the Holy Spirit, chapter v: "The rod," he says, "is Mary, the flower of Mary is Christ, as he himself said: I am the flower of the field, and the lily of the valleys. A flower cut down preserves its odor, and when crushed accumulates it, nor when torn away does it lose it: so also the Lord Jesus on that cross of passion, neither torn away did he vanish, nor crushed did he wither; but cut down by that lance's piercing, he flourished more beautiful in the color of the flowing blood, himself ignorant of dying, and breathing out to the dead the gift of eternal life." Hence to the cross of Christ in place of a title was inscribed, "Nazarean king." Where that prodigy seems to have occurred, of which the Poet asks: Tell in what lands are the names of kings inscribed, where flowers are born? For on the cross the name of our king appeared inscribed with the name Nazarean, that is of the flourishing flower. OF THE ROOT OF JESSE. — He does not say David, to whom this flower was promised, but Jesse, because just as the kingdom of David took its beginning from the humble stock of Jesse, so also the kingdom of Christ the Savior was restored from a humble lineage. This is the power of God, to make great things from the least. Secondly, lest Christ should appear to have received glory from David, but rather to have given glory to his family.
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2. AND THE SPIRIT OF THE LORD SHALL REST UPON HIM. — The word "rest" signifies, first, firmness; second, fullness; third, a proper and connatural place, that is to say, the Spirit of the Lord shall firmly and fully fill Christ, and shall rest upon Him necessarily and constantly, as in a place and subject proper and connatural to Him, namely by virtue of the hypostatic union with the Word. For this Spirit naturally is and exists in God incarnate, that is to say, Neither in Adam nor in any of the other men could the Holy Spirit constantly remain and rest, except in Christ alone; for all others have turned aside, says the Psalmist. Thus Cyril. Isaiah said, chapter IX, verse 6, that Emmanuel would be a wonderful counselor, the father of the world to come, the prince of peace. Now he assigns to Him the gifts and endowments necessary for these states, that is to say, Such and so great shall Emmanuel be, as I said in chapter IX, because the Lord shall fill Him with His sevenfold spirit: for from the spirit of counsel, He shall be a counselor; from the spirit of fortitude, He shall be strong; from the spirit of wisdom, He shall be the prince of peace; from the spirit of piety, He shall be the father of the world to come, etc. He contrasts Christ the King with the king of the Assyrians, the king of Samaria, the king of Achaz and others, who had foolish counsels and counselors, lived an idle and effeminate life, oppressed the poor, enacted unjust laws, in order to increase their riches and glory, that is to say, On the contrary Christ shall govern His kingdom, namely the Church, and shall establish it in the spirit of wisdom, fortitude, piety, etc. Fifth, by the gift of fortitude we endure adversities and martyrdoms. Sixth, the gift of piety is Christian justice, whose principal part is piety or religion, by which we venerate and worship God as the supreme Father with the greatest reverence, and we maintain equity and benevolence with our neighbors as with brothers for the sake of one common God as Father. Seventh, fear is as it were the source and completion of all. Fear, I say, filial fear born from love, or rather a certain consummation of charity. Thus Hilary in Psalm XXVII, and Ambrose in Psalm CXVIII, sermon 5 on that passage: "Establish unto Thy servant Thy word in Thy fear," concerning which more in Proverbs I, 7. This fear was born in the soul of Christ from an intimate reverence, and clear knowledge of divine Majesty, and the lowliness of His humanity, which came from nothing, and could be reduced to nothing by God. And again from the fact that Christ considered what would have become of it, unless God by His free mercy had thus helped it, and had raised it to that degree of union: for it could have sinned and been damned just as Judas and other damned ones: all which things produced in Christ a certain sacred horror mixed with sweet joy, gladness, love and reverence, that is a certain fear mingled with security; by which He did not so much fear what was to come as consider what could happen. Concerning this chaste fear see St. Augustine in Psalm XVIII, on that passage: "The fear of the Lord is holy, enduring forever and ever." From this passage of Isaiah, therefore, that there was in Christ a reverential and filial fear, teach St. Thomas, Alensis, the Master of the Sentences, Bonaventure, Gabriel, Cajetan and others, whom Gabriel Vasquez cites and follows, III part, Question VII, article 6, disputation 44, chapter II. Morally, learn here that wisdom is a great gift of God (which is placed first here, and is the parent of the others) and prudence, both supernatural, of which this passage treats; and also natural: for this directs all the actions of men to their natural or supernatural end. Wherefore Seneca concludes that the prudent man is blessed by this sorite, epistle 83: "He who is prudent is also temperate. He who is temperate is also constant. He who is constant is also undisturbed. He who is undisturbed is without sadness. He who is without sadness is blessed. Therefore the prudent man is blessed, and prudence is sufficient for a blessed life."
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Abba Chaeremon in Cassian, Conference XI, chapter XIII, notes that it does not say "he shall rest," as is said in other places, but "the spirit of the fear of the Lord shall fill him": "For so great, he says, is the magnitude of his abundance, that whom once his power has possessed, it occupies not a part, but his whole mind, and not without reason; for that charity which never departed from him, not only fills but also perpetually and inseparably possesses him whom it has seized, with unbroken continuity, diminished by no delights of temporal joy or pleasures, which sometimes happens to him who is sent forth, to servile fear (which therefore was not in Christ, as Chaeremon says in the same place), as is customary." Secondly and truly, as if to say: Men judge according to appearance and external form, which often deceives; for hypocrites through it deceive judges, when they simulate themselves to be good: but Christ, full of the spirit of wisdom, counsel, piety and fear, shall judge not according to external appearance, nor even from the report of others, or rumors, because sight and hearing in these things often deceive; but according to the very equity of the cause itself, which he shall discern in itself. For he shall see the internal and inmost things, he shall search hearts and reins, and, as he himself says: "The Son of Man knows what is in man;" wherefore he shall strip away and expose the disguise, and in feigned sanctity, and in concealed malice he shall discover and reveal iniquity and fraud, in deceptive speech, and in a double tongue deceit and imposture. Thus St. Jerome, Sanchez and others.
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4. HE SHALL JUDGE THE POOR IN JUSTICE, — that is, he shall render an uncorrupted and sincere judgment to the poor, whom the powerful often oppress, or wicked judges despise and unjustly condemn. Whence Irenaeus, book III, chapter II, translates: "He shall judge the humble with judgment." AND SHALL REPROVE IN EQUITY FOR THE MEEK OF THE EARTH, — that is, Christ shall defend his poor disciples, who shall meekly submit themselves to his preaching, against the harsh and proud Scribes, Pharisees and similar adversaries, whose pride, frauds and crimes he shall reprove and rebuke, as he did, Matthew XII and XV. The Septuagint translates, he shall reprove the humble of the earth, namely Christ did this, when he said to Peter: "Get behind me, Satan;" and elsewhere: "You know not of what spirit you are;" and elsewhere: "You know not what you ask." Whence Clement of Alexandria, I Paedagogue VII, thus explains: He shall chastise the meek for their benefit, instructing them, and saving them from death, according to that: "Chastising he chastised me, and did not deliver me to death." AND HE SHALL STRIKE THE EARTH WITH THE ROD OF HIS MOUTH. — "The rod of his mouth" is sharp rebuke and reproof, that is, Christ shall not flatter sinners; but armed with the spirit of fortitude, he shall most freely rebuke with the gravest words men devoted to earthly desires. From this spirit, and this rod, flow forth those utterances, nay thunderbolts against the Pharisees, Matthew XXIII, and against the rich and voluptuous, Luke VI, to whom he threatens woe of damnation. Secondly and properly, he shall slay the "impious," that is the head of the impious, namely the Antichrist, as Paul explains, II Thessalonians II, 8, and at the same time with the Antichrist all the impious by the sentence of the second death, that is eternal damnation, he shall punish.
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5. AND JUSTICE SHALL BE THE GIRDLE OF HIS LOINS AND FAITH THE CINCTURE OF HIS REINS,—that is to say, Justice and faith, that is, truthfulness or faithfulness (for this is what the Hebrew אמונה emuna signifies), shall perpetually cleave to Christ, binding, adorning and strengthening him after the manner of a girdle. For just as the whole humanity of Christ was girded about by divinity, so also by justice and faithfulness, so that whatever he said or did, he would always say and do it promptly, vigorously and constantly according to justice and faithfulness. Morally, learn here how much a prince ought to hold justice as the first concern and care of his heart. Truly St. Augustine, book IV of the City of God, chapter IV, says: "Remove justice," he says, "and what are kingdoms but great robberies?" And Cicero in the Paradoxes: "Law and equity are the bonds of states." Augustus in Seneca's Ludus: "By piety and justice princes become gods." Hesiod in the Theogony: "For this one end alone were kings of old created, To speak justice to peoples, and unjust deeds to remove." Aristotle, book V of the Politics, X: "The king," he says, "both ought and wishes to be a guardian, so that neither the wealthy suffer any injustice, nor the common people receive insult." Wherefore barbarous is that barbarous saying in Tacitus, book XV: "In the height of fortune, that which is stronger is more just." And that saying in Lucan, book VIII: "The whole force of scepters perishes, if it begins to depend on justice." And that in Spartianus concerning Caracalla: "Whatever pleases is permitted." Secondly, faith. "For faith is the foundation of justice," says Cicero, book I of the Duties; and "the most sacred good of the human heart," says Seneca, epistle 89. Hear Silius Italicus, to Faith: "Before Jupiter born, glory of gods and men, Without whom neither earth knows peace, nor seas: Companion of Justice, and silent divinity in the breast." Wherefore the Romans wished faith to be placed near Jupiter Optimus Maximus in the Capitol, as Cato said; for as he is the guardian of the human race, so is she: "Nor is there anything that holds the republic together more powerfully than faith," says Cicero, book III of the Duties. Faith is therefore to justice, if I may so speak, a παρήλιος: just as the light of clemency shines forth, so too the light of modesty shines forth.
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More correctly, others understand by the lion, wolf, and asp any strong, powerful, rapacious and harmful men; as by the leopard those ensnared in various errors and vices, for these are the spots of the leopard; but by the lamb, kid, calf, and ox, the weak, poor, meek and laborious, that is to say, In the Church of Christ the just and sinners, the meek and fierce, the patient and choleric, the poor and rich, the weak and powerful shall dwell together in peace. By these metaphors therefore it is signified that the fierce and barbarous Gentiles, having put off their ferocity, shall become tame, and with kids and lambs, that is, with humble and simple Christians, shall most holily conspire in the unity of the faith of the Church, so that for example the wolf, that is, St. Paul, who breathing out threatenings and slaughter against Christians, is rightly compared to a wolf, Genesis XLIX, 27, shall dwell with the lamb, that is, with St. John and Peter, as St. Jerome says. Thus also Origen, homily 2 on chapter VI of Genesis, and Chrysostom there, homily 23; Basil, homily 10 of the Hexaemeron; Gregory, on Ezekiel, homily 16, who similarly understand the passage of Hosea, chapter II, 18, where he says: "And I will make a covenant with them in that day with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth." Isaiah therefore signifies through the grace of Christ that there shall be union and concord of all the Gentiles, which is the mother of all prosperity and happiness. The Emperor Vespasian signified this on a coin, on which were engraved beautiful and full ears of grain coming forth from two hands given and joined together: for this indicated that from concord and faith the abundance of prosperous things flows forth. Julius Caesar signified the same thing by engraving on his coin a caduceus with a cornucopia: for the caduceus signifies concord, the cornucopia the abundance of things. See the sayings on chapter II, 4. AND A LITTLE CHILD SHALL RULE THEM.—The Gentiles fable that Hercules, while still in his cradle, strangled serpents; but truly our little Emmanuel did this, who from his birth began to subject the Magi, the Shepherds, and others to himself and his Gospel. Thus St. Justin, Against Trypho. Again, "a little child" is any humble Apostle and preacher, who rules the people, that is, leads, teaches and governs them. Thus St. Cyril, Jerome and others everywhere. This happened most clearly in the primitive Church, Acts IV, 32, and still happens in the conversion of the Brazilians, Japanese, Indians: likewise in well-constituted Religious Orders, where the spirit of Christ is especially preserved and flourishes: for there one can see the proud and fierce become humble and meek like lambs, so that they even allow themselves to be ruled by the small and simple. This is what St. Francis said: "The more contemptible is he who presides, the more
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7. THE WHELPS THEREOF SHALL REST — that is to say, The peace of Christ shall come to those born of them, and to those who shall be born from them. This is what Tertullian elegantly says, in his book Against Hermogenes, chapter XI, under Christ, "beasts made a covenant with beasts," that is, associated themselves together as if by agreement and pact. A LION SHALL EAT STRAW LIKE AN OX. — He says the same thing and emphasizes it here, as also in the following metaphor, that is to say, Fierce men, the proud and the wise, having laid aside their ferocity, pride and the swelling of worldly doctrine, shall put on the manners of the meek, and shall live with them, and shall use the same table and food with them, both bodily and spiritual: for they shall eat not flesh, as before, but straw, that is, the food of the meek and simple, namely the first rudiments of faith. Whence St. Ambrose, in book I of On Penance, chapter XIII, reads: "A lion with an ox shall eat straw."
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8. AND THE SUCKING CHILD SHALL PLAY OVER THE HOLE OF THE ASP. — That is to say, infants scarcely weaned from the breast shall not dread asps, but shall play with them, and shall confidently put their hands into their dens; that is, the newly converted, even youths and children, shall act freely and trustfully with idolaters and tyrants, shall meet with rulers intrepidly, and shall announce faith to them, and shall not dread, but shall desire death and martyrdom: for they shall rejoice Thus St. Francis Xavier in India sent children who taught the faith of Christ to parents and neighbors, their idols were demolished, and through the cross and pious prayers they healed the sick, and drove demons from the possessed, as Tursellius relates in his Life, book II, chapters VI and VII.
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9. THEY SHALL NOT HURT. — Namely, those who were formerly most virulent idolaters, now converted to Christ, shall no longer hurt the faithful in the Church, which is the holy mountain of God. Thus St. Jerome. Wherefore Luther wrongly infers from this place: Therefore it is not lawful in the Church to kill heretics; for he ought to have inferred: Therefore heretics (for these are serpents and asps) shall not kill, nor shall they hurt Christians in the Church: for although they may seem to hurt them, yet in truth they do not hurt; but they exercise them, and cause them to grow in doctrine and virtue. BECAUSE THE EARTH SHALL BE FULL OF THE KNOWLEDGE OF THE LORD, — the knowledge of God: this is what the Psalmist says, Psalm VIII: "Their sound hath gone forth into all the earth." Thus St. Jerome, St. Cyril and others. Moreover, because it signifies that the cause of this change is the knowledge of the Lord: for this indeed changes and tames souls: for who, knowing seriously and thinking upon Christ God humble, meek, poor, sober, etc., does not immediately lay aside pride, anger, avarice, gluttony, etc.? Thus those who seriously convert to Christ, who were before fierce as lions, voracious as wolves, venomous as serpents, become meek as lambs, sober as kids, white as calves: this is the admirable power of the Gospel, which tames fierce souls. Luther and Oecolampadius ineptly conclude from this place that it is lawful for laymen and the unlearned to profess the knowledge and explanation of Holy Scripture: for this knowledge is not the doctrine of doctors, but the discipline of the faithful, which they themselves ought to draw and increase as disciples through the instruction and preaching of the Apostles and Doctors. This knowledge therefore is faith in Christ, which all Christians have, in which nevertheless they ought to grow and be perfected by hearing those more learned than themselves. AS THE WATERS COVER THE SEA, — namely, covering some land, that is to say, As the waters of the sea overflowing occupy and cover the neighboring land: so the Church dispersed throughout the whole world and in every land shall be inundated and covered with the doctrine of evangelical preaching. Thus St. Augustine, in his book On the Unity of the Church, chapter VII, and Eusebius, book II of the Demonstration, IV; or as Guevara in Habakkuk II, that is to say, As the sea surrounds and encompasses the earth, so also faith and the knowledge of God shall encompass the whole world.
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Note first: The root of Jesse is called a shoot born from the root of Jesse, namely Christ: hence he says who, not which, because he passes from the type to the antitype, that is from the root to Christ. AND HIS SEPULCHRE SHALL BE GLORIOUS. — Because the Prophet spoke of the sign of the cross, which was infamous; hence he wipes away this infamy by saying that the sepulchre of the crucified Christ our leader shall be glorious. In Hebrew it is, and his rest shall be glory. Now by rest can be understood whatever followed the death of Christ, says Sanchez. For first, the death of Christ was glorious, because an earthquake, the rending of rocks, and the mourning of heaven and the eclipse of the sun honored it. Second, the resurrection of Christ was glorious. Third, a wonderful exaltation was made of his name, which had been despised before. Whence the Septuagint translates, and his rest shall be honor. Fourth, his sepulchre was glorious, as if you were to say: The rest of Christ from labor and death, and that which succeeded the reproach of the cross and death, such as the sepulchre, the exaltation of his name, the resurrection, the triumph, were glorious. For this reason St. Chrysostom, in his homily That Christ is God, teaches expressly that the passion of Christ, the cross, the sepulchre, and all the ignominies, after rest, that is death, were turned into glory and triumph, which St. Augustine, in book I of On the Harmony of the Gospels, cap. XXXI, showed to have been a remarkable argument of divinity. 27. Sion shall be redeemed in judgment. — That is to say, Israel shall be freed by Cyrus from Babylon after just satisfaction, namely the penalty of seventy years of captivity endured: for that is called judgment here, because by the just judgment of God it was inflicted upon them. Hence the Septuagint translates: Her captivity shall be saved with judgment. Whence then Ezra, Nehemiah and other just judges and princes shall "restore" and "rule" "her in justice," as I explained in the preceding verse. Otherwise Sanchez says, "in judgment," that is not rashly, but with discernment; because namely those shall be restored who shall be fearing God, as Tobias says, in the last cap., verse 7, and whose spirit God stirred up, as it is said in I Ezra 1, 1. Second, this was fulfilled more fully and truly through Christ (to whom the Prophet flies in his accustomed manner here, according to canons vi and xii) who "in judgment," that is from strict justice, redeemed Sion, that is the Church of Jews and Gentiles, which began in Sion and Jerusalem. Where note: This redemption of Christ, although it was a work of supreme clemency and mercy, is nevertheless called here "judgment and justice." First, because Christ from justice, having paid the ransom, namely the price of his blood, redeemed us. Second, because the demon, as a tyrant, unjustly held the Jews and other men captive, although sinners, driving them at his will to every crime; hence he was justly deprived of this tyranny by Christ. Third, because although the demon received from God the power of a torturer over sinners, to kill them with present and eternal death, nevertheless he did not receive power over Christ, who is just and the Son of God. Whence because he abused this power of his, when he sought to have him killed through the Jews, hence he justly deserved to be deprived of it entirely: Christ also by his death, so iniquitous and unworthy, merited this same thing; and this is what Christ says in John, cap. xii, verse 31: "Now is the judgment of the world: now shall the prince of this world be cast out." Thus St. Jerome and Rupertus. Fourth, because Christ gives and infuses justice to the Church and to sinners, while he redeems them from sin and justifies them. Anagogically Christ shall most perfectly redeem Sion, that is the Church, from all evil both of guilt and of punishment in the last resurrection, and this on account of the merit of the penance and patience of Sion in this life.
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Fifth and most excellently, the first calling and possession of the people by God was when God called forth the Jews through Moses and led them out of the servitude of Egypt, and bound them to Himself on Sinai through the law. The second was when He liberated Christians through Christ from the servitude of the devil, and bound them to Himself on Zion through the Gospel: for that former one was a type and figure of the latter, as is evident from the last verse. The sense therefore is, as if to say: Just as God saved His people from Egypt, and gave them the first law on tablets of stone, and thus made them His people and His peculiar possession, Exodus chapter XIX, 5; so Christ by His coming will liberate the faithful from sin and eternal death, and will give a new law, by which He will add certain things to the old law, by which that will be made more perfect, and through preaching, faith and His grace will possess the hearts of believers, and the whole Church forever. THAT WHICH SHALL BE LEFT BY THE ASSYRIANS, AND BY EGYPT, etc. He enumerates various provinces, through which on account of wars and various disasters the Israelites were scattered, to be gathered together by the Apostles, so that they may be possessed by Christ and the Church: for first, they were led away into Assyria by Shalmaneser. Second, many into Egypt with king Jehoahaz were seized by Pharaoh Necho, IV Kings XXIII, 33. Third, they fled "into Petros," that is into Arabia Petraea, whose metropolis was the city Petra; or to the Parthians, or rather into Pathyris, which is a city of Egypt: to this indeed Jews fleeing the Chaldeans betook themselves, as is evident from Jeremiah XLIV, 1. For "Petros" and "Pathyris" are written in Hebrew with the same letters, and are distinguished only by points. Thus Sanchez. Fourth, by the name "Elam" were formerly contained the Persians, Medes, Sogdians and Bactrians: afterwards however the region of the Elamites was contracted, and the part which is situated above the Eulaeus river was called Elamitic; which below was called Susiana. Thus St. Jerome is to be reconciled, who with Daniel, chapter VIII, places Susa in Elamitis with the Gentile writers, who wish Susa to have been part of Persia, namely their royal seat, and which denominates the Susian province. See Pererius in chapter VIII of Daniel, book IX, Question IV. "Elam" gave its name to the region, which Benjamin in his Itinerary wrongly confuses with the city Susa. Fifth, "Shinar" is Babylon. "Hamath" pertains to Lebanon, not far distant from Damascus, from which to the river, or torrent of Egypt the length of the promised land is described in Holy Scripture. Sixth, "islands of the sea" are called Greece, Italy, Spain, and the whole Western region, which is as it were enclosed by the circuit of the Ocean, far more contracted than that vast Asia and Africa. Thus St. Jerome and Cyril.
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Just as a commander raises a standard, and by it calls together his soldiers scattered or fleeing into other regions: so Christ will raise up the standard of the cross, and the cross of Christ will be preached and raised up among all nations, which converted to Christ will flow together to this His standard, as also the remnants of the Jews and Israelites: this was begun by the Apostles, but will be perfected at the end of the world.
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Sanchez understands by jealousy the zeal of vengeance, by which God and the enemies of Ephraim, that is the Samaritans and Jews, pursued them by punishing. But St. Jerome, Basil, Cyril, Vatable and others understand by jealousy the enmities and hatreds, which between the kingdom of Ephraim, that is the ten tribes, and the kingdom of Judah were very great. Whence explaining the Prophet adds: "Ephraim shall not envy Judah," etc., as if to say: The schism, enmity and wars, which the ten tribes continually exercise against the two, will then cease: "and the enemies of Judah shall perish," that is shall end; because both together will then return, and come together into one fold of Christ. This began to be fulfilled in the Apostles, of whom some were descended from the ten, others from the two tribes, says Eusebius, and daily it is more fulfilled; but most fully it will be done at the end of the world. The same thing was predicted by Ezekiel chapter XXXVII, verse 17, saying that two sticks are to be united together.
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But we, together with the Fathers, understand these things concerning the Gazites, Ascalonites, and other Philistines converted to Christ, among whom how flourishing the Church was in the time of St. Athanasius and Chrysostom is to be seen in Adrichomius and Baronius; for these things, as also the preceding ones, pertain to the times and triumphs of Christ, as if to say: The remnants of the Jews, that is, the Apostles and others from among them believing, most eagerly will set forth to the Philistines, Syrians, and other nations, even Oriental ones, both by land and by sea in ships, so that, having snatched them from the yoke of the devil, they might deliver them to Christ and subdue them. Thus Thomas preached in India, Bartholomew in Armenia, Matthew in Ethiopia. Thus St. Jerome, Basil, Cyril. See Canon XLI. EDOM AND MOAB SHALL BE THE PRECEPT OF HIS HAND,—Namely, they shall follow, as if to say: They shall obey the commands and nods of the Apostles. For princes and masters are accustomed to indicate their commands to subjects and disciples not only by word but also by hand or finger; but it is an obstacle that the Hebrew has: Edom and Moab shall be the casting forth of his hand, and the sons of Ammon obedience to them, that is, as the Septuagint and Chaldean have it, they shall cast forth (the Apostles) and lay hands upon Idumaea and the Ammonites, and shall make many of them obedient and compliant, that is, shall convert them to Christ. Thus Vatablus. This is what the Psalmist says in the person of Christ, Psalm LIX, 10: "In Idumaea will I stretch out my shoe." Again they shall lay hands upon them in baptizing and confirming them. Was not this fulfilled, Acts X, 20, when Peter was sent to Joppa? and Acts VIII, 40, when Philip was transported by the Spirit to Azotus? For Azotus and Joppa are cities of Idumaea, says Strabo.
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Now here is a continuous allegory, which signifies only that no river, no sea, no obstacles of roads or men shall be a hindrance to the Apostles and others who will preach Christ; because God will either remove all these things or cause them to overcome them: just as the waters of the Red Sea did not hinder the Hebrews in their passage, but gave way at God's command; for this was the type of that. Thus St. Jerome, Cyril, Procopius, Theodoret and others, whom Leo a Castro cites. The sum therefore of this prophecy is, that God will remove all obstacles which could hinder the propagation of faith, nay, will make them serve it. In the strength of his spirit, in sending a great wind, which shall divide that river into seven streams (that is, many, a definite number for an indefinite one) which may be crossed by a ford. Because the Euphrates could be an obstacle to the elect coming from Assyria into the Church of Jerusalem, the figurative Church of Christ, the Lord will divide it into so many parts, that even those with shoes may cross it without any danger from the water. And thus the Euphrates being struck, a way easy and expedite shall be made for the Israelites returning from Assyria, as once for those departing from Egypt.
Machine translation from the Latin, not reviewed.
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Posita destructione adversarii, promittitur reintegratio populi, qui erat divisus in duas partes et decem tribus. Et dividitur in partes duas. In prima describitur restauratio; in secunda promittitur restauratio, ibi, Et erit in die illa. Hoc autem capitulum tripliciter exponitur. Hieronymus enim et omnes Sancti nostri exponunt de restoratione facta per Christum, et de Christo, ut sit figurative dictum. Quidam magistri exponunt de Ezechia vel Josia. Similiter figurate accipiunt litteram Judæi de suo Messia, quem expectant, volentes euncta ad litteram intelligere. Sed hæc ultima stulta est et fabulosa: secunda extorta; sed prima simpliciter vera. Et ideo illam prosequentes, alias tangemus ex latere. Dividitur prima pars in tres. In prima describitur restaurator Christus, quantum ad nativitatem; in secunda quantum ad sanctitatem, ibi, Et requiescet super eum spiritus Domini; in tertia quantum ad dignitatem, ibi, In die illa radix Jesse. Circa primum
duo tangit; processum matris ex regali serie vel progenie: Egredietur virga, virga cui nullus fructus adhaesit, de radice Jesse: ad litteram, de progenie Jesse, qui fuit pater David. Num. 24: «Orietur stella ex Jacob, et consurget virga de Israel.» Quantum ad processum filii ex matre virgine, Et flos, Christus. Can. 2: «Ego flos campi, et lilium convallium.» Ascendet, quia qui de caelo venit, super omnes est.» Joan. 5. Unde infra 19: «Ecce Dominus ascendet super nubem levem, et ingredietur Aegyptum, et movebuntur simulacra Aegypti.» De radice Jesse. Jerem. 25: «Suscitabo David germen justum, et regnabit rex, et sapiens erit, et faciet judicium et justitiam in terra.» Cum deberet dicere, De virga, dicit, De radice, ad excludendum duas haereses. Una quarum dixit quod Christus non habuit veram carnem; alia dixit, quod Christus habuit veram carnem, sed illa non fuit propaga ta ab Adam et a parentibus et aliis, sed in beata Virgine a Deo creata; aut quod venit a primis parentibus distincta, sicut lux quaedam, nunquam infecta contagione peccati originalis. Quod totum excluditur in hoc quod ex parentibus virginis ascendere dicitur, sicut flos ex radice. Judæi dicunt, quod flos et virga refer-tur ad Christum; et dicitur virga propter potestatem et flagellationem malorum, et flos propter honestatem et consolationem honorum. Hieronymus dicit, quod de hoc loco sumitur quod dicitur Matth. 2: «Nazaræus vocabitur,» idest floridus. Similiter exponunt, qui exponunt de Josia et Ezechia. Et dicunt, quod dicuntur descendere ex Jesse et non ex proximis parentibus, quia David facta est promissio de confirmatione regni in filiis.
Notandum super illo verbo, Egredietur virga, quia beata Virgo dicitur virga primo consolans in tribulationibus. Exod. 14: «Tu autem eleva virgam tuam, et extende manum tuam super mare, et divide illud, ut gradiantur filii Israel in medio mari per siccum.» Secundo fructificans. Numer. 17: «Invenit Moyses virgam Aaron in domo Levi germinasse, et turgentibus gemmis eruptam flores.» Tertio satians. Num. 20: «Cumque levasset Moyses virgam perentiens bis silicem, egressae sunt aquæ largissimæ, ita ut bibere populus et jumenta.» Quarto flagellans. Num. 24: «Orietur stella ex Jacob, et consurget virga de Israel, et percutiet duces Moab.» Quinto vigilans. Jerem. 1: «Virgam vigilantem ego video.»
Nota super illo verbo, Et flos de radice, quia Christus dicitur flos primo propter Mariæ puritatem. Cant. 1: « Ecce tu pulchra es, amica mea. » Ibidem: « Ecce tu pulcher es, dilecte mi. » Et infra (nempe Can. 2): « Ego flos campi, et lilium convallium. » Secundo propter laesionis a vento facilitatem. Job 13: « Laedetur quasi vinea in primis flore. » Tertio propter odoris suavitatem. Eccl. 24: « Ego quasi vitis fructificavi suavitatem odoris, et flores mei fructus honoris et honestatis. » Quarto propter decoris pulchritudinem. Eccl. 30: « Quasi arcus refulgens inter nebulas gloriæ, et quasi flos rosarum in diebus vernis. » Quinto propter fructus certitudinem. Eccl. 24: « Ego quasi vitis fructificavi suavitatem odoris, et flores mei fructus honoris et honestatis. »
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Et requiescet super eum spiritus Domini. Hic describit ipsum quantum ad sanctitatem, quantum ad tria. Primo quantum ad habitus necessitatis; secundo quantum ad rectitudinem operis, ibi, Non secundum visionem oculorum judicabit; tertio quantum ad effectum rectitudinis, ibi, Habitabit lupus cum agro. Ostenditur autem perfectio ipsius quantum ad habitus gratuitos in tribus. Primo quantum ad quietem, Requiescet, quia non fuit gratia in ipso augmentata. Jer. 51: « Mulier circumdabit virum: » nec interrupta per culpam. 1 Petr. 2: « Qui peccatum non fecit, nec inventus est dolus in ore ejus: » nec perturbata per pugnam carnis, quia sine originali. Job 5: « Expectet lucem, et non videat; nec ortum surgentis auroræ. » Joan. 1: « Super quem videritis spiritum descendentem et manentem super eum, hic est qui baptizat. » Quantum ad multitudinem in universitate donorum, Spiritus sapientiæ. Quamvis enim omnia dona gratiæ gratum facientis simul infundantur, non tamen aliquis habet perfectum usum omnium: propter quod de hujusmodi dicitur (Eccl. 44): « Non est inventus similis illi. » Nec circa omnes gratias gratis datas. 1 Corinth. 12: « Alii quidem per spiritum datur sermo sapientiæ; » « alii autem sermo scientiæ, secundum eundem spiritum; alii fides in eodem spiritu etc. » Sed Christus omnia perfecte habuit: « non enim ad mensuram dat Deus spiritum. » Joan. 5. Quantum ad plenitudinem, quia perfectus fuit in omni gratia; quod notatur in hoc quod dicit, implevit. Joan. 1: « Vidimus eum plenum gratia. » De omnibus his Col. 2: « In ipso habitat plenitudo divinitatis corporaliter. »
Ad evidentiam eorum quæ hic dicuntur oportet videre quinque circa hæc dona. Primo qualiter differant a virtutibus, beatitudinibus et fructibus; secundo de numero ipsorum; tertio de ordine ipsorum; quarto qualiter sint in Christo; quinto quomodo attribuuntur Spiritui sancto. Circa primum sciendum est, quod, sicut dictum est supra, dona dantur in adjutorium virtutum, quibus perficiuntur animæ potentiae ad actus proportionatos, secundum modum humanum; sicut fides, quæ facit videre in speculo et ænigmate. Est autem duplex defectus virtutis. Unus per accidens, qui est ex indispositione habentis, ex qua indispositione manet in subjecto: et isæ defectus tollitur per augmentationem virtutis. Alius defectus est per se ex parte ipsius habitus; sicut fides secundum suam dispositionem est in continente imperfecta, quia ænigmatica. Et iste defectus tollitur per altiorem habium, qui vocatur donum, quia quasi excedit modum humanæ operationis, a Deo datum; sicut donum intellectus, quod facit aliquo modo limpidé et clare intueri quæ sunt fidei. Operatio autem procedens a virtute perfecta dono dicitur beatitudo; quæ nihil aliud est quam operatio secundum virtutem perfectam, ut dicit Philosophus; sicut dicitur Matth. 5: « Beati mundo corde, quoniam ipsi Deum videbunt. » Talem autem operationem necessario sequitur delectatio, quia delectatio est operatio proprii habitus non impedita, ut dicit Philosophus; et secundum hoc dicitur fructus. Unde dicit Ambrosius super illud Gal. 5: « Fructus autem spiritus sunt caritas, pax etc. » quia dicuntur fructus, inquantum mentes sincera dilectione reficiunt. Circa secundum sciendum, quod numerus horum potest accipi tripliciter: quia dona perficiuntur aut per recessum a malo, et sic est timor; aut per accessum ad bonum, et sic vel secundum vitam contemplativam, vel secundum activam. Si secundum contemplativam; aut secundum contemplationem finis, et sic est sapientia, quæ est de causis aliissimis; aut de his quæ sunt ad finem, et sic est intellectus; sicut de substantiis creatis spiritualibus, et de his quæ ad eas pertinent. Si secundum activam; aut quantum ad ea ad quæ tenentur omnes; et sic exequens est pietas, quæ est benevolentia in eos qui fide vel imagine Dei sunt nuntii; dirigens scientia: aut de his ad quæ non tenentur omnes; et exequens est fortitudo, ut exponat se difficilibus; dirigens vero consilium. Ex hoc jam patet responsio ad tertium: quia ordinantur primo secundum quod perfectiones sunt: et hic ordo consideratur, secundum exitum donorum a dante, non secundum quod recipiuntur. Tertium patet, quod sapientia dirigit intellectum, quia sapientis est ordinare; et per prima aliquis regulatur, sicut metaphysica alias scientias, consilium fortitudinem, scientia pietatem, timor omnia, quia idem dirigit in accessu ad bonum et in recessu a malo. Circa quartum sciendum, quod Christus habuit ista dona secundum excellentissimos usus ipsorum, secundum quos habentur in patria. Non enim habuit timorem servilem ut timeret poenam, vel filialem ut timeret peccare; sed castum timorem qui est reverentiæ. Heb. 5: « Exauditus est pro sua reverentiæ. » Et similiter patet de aliis. Dicitur autem specialiter, quod repletivum eum spiritus timoris, ne ex magnitudine donorum superbus crederetur, sicut primus Angelus, de quo dicitur Ezech. 28: « In multitudine sapientiæ tuæ (idest negotationis tuæ) repleta sunt interiora tua iniquitate. » Vel quia per humilitatem salvare venerat. Vel quia in hoc se imitari voluit. Matth. 2: « Discite a me, quia mitis sum et humilis corde. » Circa quintum sciendum est, quod si considerentur ista dona secundum proprias rationes, sicut scientia, inquantum est scientia; tunc quædam appropriantur Filio quæ pertinent ad perfectionem intellectus; quædam Spiritui sancto quæ pertinent ad perfectionem affectus; quamvis omnia communiter sint dona totius Trinitatis. Si autem considerentur inquantum habent rationem doni, sic omnia attribuuntur Spiritui sancto, qui est primum donum, in quo omnia dona donantur. Similiter etiam si considerentur quantum ad principium motionis talium donorum, qui est amor. Bonitas enim Dei (ut dicit Dionysius) est diffusiva omnium quae recipiuntur in creaturis a Deo, quae appropriantur Spiritui sancto. Alii autem referunt hoc ad sanctitatem Josiae et Ezechiae. Judaei ad antichristum.
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Non secundum visionem oculorum judicabit. Hic ostendit sanctitatem ejus quantum ad rectitudinem operis; et praecipue in judicando, qua hoc est opus regis. Unde tria ostendit. Primo solertiam in discernendo; secundo justitiam in exequendo, ibi, Sed judicabit in justitia pauperes; tertio constantiam in perseverando, ibi, Et erit justitia cingulum lumborum ejus. Dicit ergo quantum ad primum: Non secundum visionem oculorum, exteriorum, neque secundum auditum aurium, exteriorum, sicut Matth. 22, dicentibus: Magister, scimus quia verax es. Joan. 2: Opus ei non erat ut quis ei testimonium redderet de homine: ipse enim sciebat quid erat in homine. Et hoc non potest exponi de homine puro, sicut dicitur 1 Reg. 16: Homo videt quae foris parent, Deus autem intuetur cor. Et ideo dixerunt discipuli, Joan. 16: Nunc scimus quia seis omnia. Alii tamen extorte exponunt de illis regibus: quia non secundum adulationes ea quae primo aspectu videntur judicabunt, sed diligenter veritatem causae inquirent.
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Sed judicabit in justitia pauperes. Hic ostenditur justitia in exequendo. Et primo quantum ad bonos, jus suum distribuendo, judicabit, in die judicii, et etiam nunc. Joan. 5: Pater omne judicium dedit filio. Pauperes, de quibus Matth. 5: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Secundo quantum ad malos: et primo quantum ad membra: Percutiet terram, idest terrenos, vrga oris sui: «Ie maledicti in ignem aeternum.» Matth. 25. Quantum ad caput: Spiritu labiorum, idest indignatione sua verbis expressa, interficiet impium, idest antichristum. 2 Thess. 2: Revelatus fuerit homo peccati, filius perditionis; qui adversatur et extollitur supra omne quod dicitur Deus, aut quod colitur. Vel diabolum. Joan. 12: Nunc judicium est mundi, nunc princeps mundi hujus ejicietur foras. Et totum hoc potest ad litteram exponi de illis regibus qui justi fuerunt, et suis praecceptis impios occiderunt.
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Et erit justitia cingulum lumborum ejus. Hic ponitur constantia in perseverando. Et erit justitia, quam observabit in judiciis, cingulum lumborum ejus, idest ensis, quo pugnabit; et hoc quo ad Christum, et ad illos reges. Vel cingulum lumborum quod fortiter homini adhaeret, et totum hominem undique cingit: Et fides cinctorium. Vel justitia in acquiritae facti, fidelitas in modo faciendi. Eph. vi. Estote succincti lumbos vestros: Vel justitia, justi, fides, fideles; et sic tantum ad Christum referuntur haec verba. Jerem. 14: Sic cut adhaereat lumbare ad lumbos viri, sic agglutinavi mihi omnem domum Israel. Ex hoc arguit Hieronymus contra Hebraeos quod non possunt o-
mnia intelligi sicut sonant verba, nisi de Christo.
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Habitabit lupus cum agno. Hic ponitur effectus rectitudinis, quae est in multitudine pacis: quam ostendit quantum ad duo. Primo quantum ad magnorum mansuetudinem; secundo quantum ad parvorum securitatem, ibi, Et delectabitur infans ab ubere. Mansuetudo ostenditur quantum ad tria. Primo quantum ad habitationem: Lupus, rapax, cum agno, innocente, et e contra, qua sequetur innocentiam ejus: pardus, astutus, cum hardo, simplice: vitulus, genus animalis fortis, et leo, genus animalis fortis et ferocis: ovis, genus animalis debilis, simul in unitate erunt: «Ubi non est maurus, sculus et femina, gentilis et Judaeus, circumcisio et praeputium, barbarus et Scytha, servus et liber; sed omnia in omnibus Christus.» Col. 3. Quod significatum est in area Noe, ubi fuerunt omnia animalia utriusque generis: Gen. 7. Secundo quantum ad gubernationem: Puer parvulus, Petrus piscator. Supra 8: «Ecce ego et pueri mei in cubili.» 1 Corinth. 1: «Stultia mundi de elegit Deus, ut confundat fortia.» Minabit, idest ducet ad regnum, sicut dux. Tertio quantum ad compositionem dicit primo quantum ad cibi conformitatem, Vitulus, qui comedit herbas, et animal est mundum, ursus, qui lacerat carnes, nec est mundum animal, simul pascetur, eodem cibo verbi Dei. Catuli, idest familiae eorum, simul, idest conformiter, requiescent, ad comedendum videblicet cibum sacramentorum. 1 Cor. 10: Eamdem escam spiritualem manducaverunt. Secundo quantum ad cibi humilitatem, D.o, rex, quasi bos, rusticus, paleas, rudem doctrinam, vel ad litteram, abstinentiae cibos. Job 59: «Numquid volet rhinoceros servire tibi, aut morabitur ad praesepe tuum?» Sed expressis videtur hoc servari in religione; ubi homines diversae aetatis et conditionis unanimiter et conformiter vivunt. Ps. 67: «Qui habitare facit unanimes in domo.» Alii volunt quod fuerit completum tempore illorum regum, quando majores in pace vivebant cum minoribus. Judaei vero exponunt de pace futura temporibus antichristi.
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Et delectabitur infans ab ubere. Hic ostendit parvorum securitatem; et ponit tria: scilicet eorum confidentiam, cum contra horrorem ponit laetitiam: Super foramina aspidis, idest super tribulationes quas diabolus vel tyrannus immittet, infans ab ubere, idest statim quod lacte doctrinae fidei nutriri coeperit. Rom. 5: «Non solum autem, sed et gloriamur in tribulationibus, scientes quia tribulatio patientiam operatur.» Vel in convertendis malis. Apocal. ult.: «Qui audit dicit, Veni.» Contra fugam, quae est indicativa timoris, ponit invadendi audaciam; Quia ala ctatus fuerit, jam solido utens cibo, faciet plus, quia mittet manum suam in caverna reguli, idest diaboli, qui, «est rex super universos filios superbias:» Job 41. Quia se confideret persecutionibus tyrannorum exponet, sicut multi martyres fecerunt. Job 59: «Exultat, audacter in occursum pergìt armatis.» Vel refertur ad praedictores, qui mittunt manum praedicationis ad conversionem peccatorum. Vel ab uberibus novitatis et voluptatis, quia novitii de hoc gaudent. Secundo ponit nocendi impotentiam. Non nocebunt in monte sancto, idest Ecclesia, nisi volentibus. Luc. 10: «Ecce « dedi vobis potestatem super omnia daemo- nia. » Marc. ult.: « Signa autem eos qui credide- rint haec sequentur.
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Linguis loquentur novis, ser- pentes tollent, et si mortiferum quid biberint, non eis nocebit. » Tertio ponit utriusque causam: Quia repleta est terra scientia Domini. Ps. 18: « In omnem terram exivit sonus eorum. » Ecclesi. 24: « Ego sapientia effusi flumina. » Judaei exponunt hoc totum factum ad litteram. Alii dicunt per hoc significari quod temporibus illorum regum com- mittent se quilibet parvuli audacter illis qui prius fuerant praedicatores et creduli. In die illa, Hic ponit dignationem. In signum, Crucis, quod assumentes salvabuntur.
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Joan. 12: « Ego si exal- tatus fuero a terra, omnia traham ad me ipsum. » Infra 49: « Ecce ego levabo ad gentes manum meam, et exaltabo ad populos signum meum. » Ipsum gentes deprecabuntur. Ps. 71: « Adorabunt eum omnes reges terrae, omnes gentes ser- vient ei. » Erit sepulcrum ejus gloriosum: ve- nerabitur ab omnibus. Unde designatum est per sepulcrum quod fecit in Modin in monumentum sempiternum, ut aspiciatur ab omnibus transeun- tibus: 1 Machab. 2.
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Alii exponunt hoc de Josia, quia fuit sepultus in sepulcris regum, Et erit in die illa, adjiciet Dominus secundo manum suam ad possidendum residuum populi sui. In parte ista promittit populi restaurationem quantum ad tria. Primo quantum ad ipsorum liberationem; secundo quantum ad liberatorum conditionem, ibi, Et au- feretur zelus Ephraim; tertio quantum ad libera- tionis praeparationem, ibi, Et desolabit Dominus linguam maris Aegypti. Circa primum duo facit. Primo praemitit liberationem; secundo describit liberationis modum, ibi, Et levabit signum in na- tiones. Quidam exponunt hoc de liberatione a captivitate Babylonis, quando possedit eos, eripiens a servitute in deserto Babylonis, et dicitur secunda respectu primae liberationis, qua deduxit eos de servitute Aegypti. Nabuchodonosor enim eos va- stante, diversas gentes eos in captivis et in servos duxerant, et multis interfectis, residui congregati sunt ex praecepto regis Tyri, sicut legitur 1 Esdrae 1. Sed melius exponitur de liberatione facta per Christum: sic enim consonat praecedentibus. In die illa, scilicet cum steterit in signum populorum, adjiciet secundo, per Apostolos, quia primo per se praedicavit. Residuum, quia reliquiae salvae fiunt: in quo novatur paucitas Judaeorum conversorum, et multitudinis gentium. De quo Michaeae ult.: « Factus sum sicut qui colligit in autumno race- mos vindemiae. » Phetros regio est, nomen ha- bens ab uno filiorum Abraham: Elan, civitas Per- sidis: Emath, Antiochia: Sennaar locus in Chaldaea: Jer. 50. Vel secundo, idest in secundo adventu, quando per Eliae praedicationem convertentur cor- da filiorum ad patres: Malach. ult. Et elevabit. Hic ponit liberationis modum quantum ad primam ex- positionem. Signum, idest edictum regis Tyri. Profugos Israel, qui ad littoras Ezechiae venerunt in Jerusalem, et conjunxerunt se duabus tribubus, et cum illis fuerunt captivati, et cum eis liberati.
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Vel signum Crucis, quantum ad secundam ex- positionem, Et congregabit profugos. Actor. 15: « Vo- bis oportebat primum praedicari verbum Dei; sed quia repellitis illud . . . ecce convertimur
« ad gentes. » Vel signum, alicujus miraculi, per quod convertentur ad praedicationem Eliae.
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Infra 49: « Ecce levabo ad gentes manum meam, et exaltabo ad populos signum meum. » Et aufere- tur zelus Ephraim. Hic ostenditur liberatorum conditio. Et primo quantum ad concordiam, contra odium quod erat inter Ephraim et Judam. Et au- feretur zelus, idest odium. Hoc completum fuit in reditu de captivitate, secundum primam expo- sitionem. Vel quantum ad unitatem fidei, secundum secundam. Vel completur in futuro, quantum ad tertiam. De ista concordia, Jer. 3: « Ibit domus Judae ad domum Israel, et venient simul ad ter- ram aquilonis, ad terram quam dedi patribus vestris. » Secundo quantum ad potentiam in subjugatione hostium, vel quae fuit ad litteram temporibus Machabaeorum quantum ad primam; vel praedicationem Apostolorum quantum ad se- cundam; vel quantum ad prosperitatem, quam e- tiam in futuro Dominus eis dabit, quantum ad tertiam. Volabunt, quasi velociter impingent, in humero Philisthiim, flagellandos, per mare, quia sunt circa mare, et hoc quantum ad primam et tertiam.
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Simul, cum eis jam victis, praedabuntur filios orientis, Assyrios. Hoc non legitur factum tempore Machabaeorum. Vel praedabuntur per mare, quia Philisthaei abundant navibus. Idumaea et Moab, qui primo hostes, praeceptum manus eorum, im- plebunt, non expectantes alium facientem secundum mandatum: in quo notatur magna exultatio. Et fi- lii Amon obedientes erunt. Hi omnes fuerunt ma- gni adversantes. Infra 49: « Ecce isti de longe ve- nient et illi ab aquilone et mari, et isti de terra au- strali. » Vel volabunt, prae desiderio praedicandi, per mare: quia Apostoli navigio per mare ad mul- tas gentes pervenerunt. Vel per has gentes, quas nominat, omnes intelligent. Infra 60: « Qui sunt isti qui ut nubes volant, et quasi columbae ad fenestras suas? » Praeceptum manus quia docebunt verbo et exemplo. Et desolabit Do- minus linguam maris Aegypti. Hic ponitur li- berationis praeparatio: et circa hoc duo ponun- tur. Primo praeparatio; secundo utilitatis conse- cutio, ibi, Et erit via residuo populo meo. Pro- mittitur autem praeparatio, secundum similitudi- nem ad duplex beneficium quod exhibitum fuit patribus venientibus de Ægypto. Primo in divisione maris, de quo legitur Exod. 14: et quantum ad hoc dicit, Linguam maris; et dicitur lingua maris, quia, sicut dicit Magister in historiis, in egressu filiorum Israel de Ægypto non fuit divisum mare ex uno litore, sed quasi quaedam lingua, quae circumda- bat montem quemdam. Lingua maris, idest medium maris, more Hebraici sermonis, qui omne quod est in medio linguam vocat, propter hoc quod lingua est in medio oris. Quod quidem ad litteram nun- quam fuit factum; sed significatur amotio omnis impedimenti detinentis, quantum ad primam ex- positionem. Vel lingua maris dicitur Ægyptus, cujus litus lingit mare. Sed quantum ad secundam, lin- guam maris Aegypti desolabit, idest linguam qua idola laudabant.
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Secundum beneficium in divisione Jordanis, de quo legitur Josue 3: et quantum ad hoc dicit: Levabit manum suam, hoc est potentiam suam, super flumen.... et percunct eum in septem rivis, ut transeant per eum calceati. Quantum ad primam expositionem, est metaphorica locutio, ut per divisionem maris et fluminis, intelligatur omnis impedimenti amotio. Quantum ad secundum, significatur ad litteram flumen, ipse Nilus, qui ab Alexandro divisis est in septem rivos, qui praeparatio Romanis est, et adeo praedilatati, ut, aqua per rivos et meatus transeunte, transvadari a calcatis posset, idest ab Apostolis, de quibus Ephes. ult.: « Calceati pedes in praeparationem Evangelii pacis. » Vel per flumen significatur regnum Aegypti, quod divisum est a Romanis in plures Senatus. In fortitudine spiritus sui, exercitus Alexandri, vel Romanorum: vel spiritus, idest venti, ad similitudinem ejus quod dicitur Exod. 14: « Flante vento vehementi et urenti tota nocte. » Et crit via. Hic ponitur utilitas: et jam patet per ea quae dicta sunt. Sicut fuit. Eccl. 56: « Innova signa et immuta mirabilia; glorifica manum et brachium dextrum, excita furorem et effunde iram. »
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v. 1 « Et egredietur virga de radice Iesse et flos de radice eius ascendet» ; — hebr. et egredietur. surculus e trunco Isai et propago ex radicibus eius fructum. feret. Ad. versionem notat S. Hier. : « pro radice quam soli LXX transtulerunt in hebraico scriptum habet geza (733), quod Aquila etSymmachus et Theodotio sey» interpretati sunt 1. e. truncum ... ut ostenderet quod multo post tempore babylonicae captivitatis, nullo de stirpe David antiqui regni gloriam possidente, quasi de irunco Christus exortus sit ». Ex trunco igitur qui remansit arbore excisa et qui absconditus in terra latet (cf. 6, 13) i. e. ex familia David in humiliatione et oblivione quasi sepulta (cf. 1, 16) soboles praeclara exorietur. Talis ergo erit conditio regni davidici; «qua similitudine docet propheta fore, ut cum regnum Davidis penitus excisum videatur, tamen adhuc maneat truncus aliquis qui repullulascat » (Mald. sim. Euseb. Procop. Osor. Sanct. Malv. Sasb. Mar. Calm. Gord.); iis scil. iam praeluditur quae malitia regum davidicorum completa demum Deus apud Ezechielem loquitur : « aufer coronam, aufer cidarim ; eversionem, eversionem, eversionem ponam illam .. donec veniat cuius est ius et dabo illi» (heb. Ez. 21, 31) et conditio futura eadem fere imagine adumbratur, qua apud Ezechielem Deus cedro sublimi succisa ramum tenerum servare et in monte Israel plantare dicitur, ut suo tempore «erumpat in germen et faciat fructum et sit in cedrum magnam, et habitabunt sub ea omnes volucres et universum volatile sub umbra frondium eius nidificabit» (11, 23). Truncus iste exhibet tabernaculum David quod cecidit (cf. Am. 9, 41). Vocatur truncus Iesse, Isai ; uti scil. David ex humili origine ad thronum et regnum est evectus, ita Messias quoque, vel ut Mald. rem explicat, « adeo afflictum iri regnum Davidis, quemadmodum quando ille unctus est rex, familia Isai patris eius minime clara erat, tamen regno divinitus dato in magnam veluti arborem coepit excrescere, ita cum et regnum abolitum et familia eius obscurata esse videretur, ex eadem radice pullulaturum Christum, cuius regni non erit finis ». David, ut adnotat Sanct., ignominiae causa a Saul et a populo nonnunquam vocatus est filius Isai ; voluit ergo indicare propheta, nihil Emmanueli aecessurum esse gloriae ex splendore regio, sed potius regem ipsum David et totum Iudaeorum genus ab ipso futurum esse gloriosum. Commemorato Isai simul ortus ex Bethlehem innuitur, quia ibi Isai vixit et fructum tulit i. e. genus propagavit, dum David in Sion et Ierusalem sedem fixit familiamque auxit; unde ea quoque ratione Isai nominari probabile est, praesertim cum Michaeas quoque aequalis Isaiae post tempus ignominiae atque opprobrii Dominatorem Israel ex Bethlehem prodeuntem vaticinetur (cf. ad Mich. 9, 4 seq.). Messias rex igitur in ea quoque re similitudinem exprimit Davidis, quia uti hic ex Bethlehem oriundus et ex familia humili tamquam surculus ex radice lesse fructum tulit, regnum condidit et rex theocraticus bella Domini gessit, ita Messias rex ex eodem viculo atque ex eadem familia iterum in humilitatem atque fere in oblivionem redacta oriundus fructum feret, regnum fundabit universale et sempiternum. Qualem laturus sit fructum, vates a v. 3 seq. proponit. Radice Iesse assignata apertius declaratur, quomodo germen Domini simul sit fructus terrae (4, 2). Locum esse messianicum etiam paraphrasi chaldaica declaratur. [ta enim habet Chald. : et egredietur rex de filiis lesse et Messias (Ünctus, Nn") de filiis filiorum eius excrescet. Et S. Hier. simpliciter asserit : « virgam et florem de radice lesse ipsum Dominum ludaei interpretantur, quod scil. in virga regnantis potentia, in flore pulchritudo monstretur ». Atque ita ludaeos de Messia interpretatos esse, ex rabbinorum quoque testimoniis constat ; vide v. g. quae affert pluribus locis Galatinus (de arcanis cath. verit. 9, 1; 8, 1; 10, 4) et quae ex Iarchi, Abarbanel, Kimchi in medium attulit Reinke (ad h. 1.). Nihil- , ominus aliqui ex Iudaeis (Moses Hakkohen, Abenesra) et quidam ex protestantium castris (Grotius, v. der' Hardt, Hensler, Paulus, Hezel, Bahrdt, Augusti, Hendewerk) verba ad regem Ezechiam transferri volebant '; contra quos advertit ipse rationalista Kn., id fieri nullatenus posse quia rex qui hie describatur adhue nascatur oporteat ex v. 1 et quia v. 1-5 magnus ille filius David 9, 6 seq. depingatur ; sensum esse v. 1 : ex prosapia Isai patris Davidis nasciturum esse Messiam. Praeterea aliqui de Zorobabele explicarunt, de quibus Theod. ita censet : lacrimis vero digna est Iudaeorum stupiditas qui prophetiam hane affingunt Zorobabeli qui neque ludaeis omnibus prac(uit, sed paucis quibusdam, gentibus autem nullo modo ». SS. Patres, interpretes catholicos et plerosque quoque ex protestantibus caput hoc de Christo Domino interpretari, probatione non indiget (plura congessit Reinke ad h. l., et Tailhan in editione Analysis biblicae Kilber I p. 359). Ries ex ipso vaticinii contextu nimis clare elucet, cum aperte constet prophetam de eodem de quo 9, 6 sermonem instituerat iam iterum verba facere, ut regnum eius ibi adumbratum hic uberius clariusque describat. Aliqua tamen varietas inter ipsos catholicos deprehenditur in explicatione vocum singularum. Explicat enim S. Hier. : « nos autem virgam de radice lesse sanctam Mariam virginem intelligamus, quae nullum habuit sibi fruticem cohaerentem, de qua et supra legimus : eece virgo concipiet et pariet filium ; et florem Dominum Salvatorem, qui dicit in Cantico Canticorum : ego flos campi et lilium convallium ». Quam explicandi rationem post S. Hier. iisdem fere verbis amplexi sunt. multi v. g. Haimo, Herveus, S. Thom. Pint. Sanct. Lap. Men. Tir. Gord. Verum contra eam explieationem iam merito dubia moverunt Sasb. et Est. Et certe si plerique exponunt : ex stirpe virga nascetur et ex virga postea nascetur flos, id dicunt quod in textu non habetur, in quo scil. uihil adest nisi parallelismus synonymus : ex trunco ascendet surculus et ex radicibus (i. e. ex trunco, non ex ipso surculo) propago feret fructum ; idem autem habes in textu lat. : virga de radice, flos non de virga, sed etiam de radice; idem cernitur in textu graeco : 6d80oc ex «7j; QiCns "lesoot xoi Xvüog ix v7; DU. Quare in utraque appellatione unum designari Messiam recte censent $. Cyr. Euseb. Theod. Procop. Osor. For. Vat. Calm. et plerique recentiorum. Voces ipsas ita fere explicat S. Cyr. : virga designari regiam dignitatem (cf. Ps. 44, 1), vel diei eum virgam, quia omnia in reeto statu conservet et quod infirmum sit faciat consistere ; vel virga declarari munus pastoris boni (cf. Mich. 7, 14) vel etiam iudicis ac vindicis malorum (cf. Ps. 2, 9) vel munus sacerdotale, cuin virga Aaron floruerit et in sancta sanctorum illata sit; florem autem appellari, quoniam hominis natura in illo ad incorruptionem et ad novitatem conversationis evangelicae refloruerit, vel propter suavem fragrantiam et odoris suavitatem (sim. Procop. Pint. Lap.). Vide Corluy, spicil. dogm. bibl. I p. 440. Multorum est opinio eaque haud improbabilis, h. l. in hebr. 32 inveniri quod allegat S. Matthaeus : « dictum est per prophetas : quoniam Nazaraeus vocabitur » (2, 23). Ita S. Hier. : « illud quod in evangelio Matthaei omnes quaerunt ecclesiastici et non inveniunt ubi scriptum sit, quoniam. Nazaraeus vocabitur, eruditi Hebraeorum de hoc loco assumptum putant. Sed sciendum quod hic neser per sade literam scribatur, cuius proprietatem et sonum inter z et s latinus sermo non exprimit. Est enim stridulus et strictis dentibus vix linguae impressione profertur, ex qua etiam Sion urbs scribitur. Porro Nazaraei quos LXX sanctificatos, Symmachus separatos transtulerunt, per zain semper scribuntur elementum ». Si hoc loco rem videatur in medio relinquere vel potius ad explicationem ex 1752 petitam confugere, alibi tamen priorem firmiter asserit; v. g. in epistola ad.Pammachium de optimo genere interpretandi : « discant in Isaia , positum. Nam... in hebraeo iuxta linguae illius idioma ita scriptum est : exiet virga de radice lesse et Nazaraeus de radice eius crescet » (M. 29, 574). Quam sententiam multi interpretum adoptarunt v. g. For. Malv. Mald. Salmeron, Darradius, Lap. Mar. Gord. Sa, Est. Men. Calm. et ex recentioribus protestantibus Hengstenberg (Christologie, lI p. 194), Drechsl. Del., ex catholicis Schegg (eam explicationem saltem non esse reiiciendam), Reinke, Rohl. (sed num apud Matth. solum « eine geistreiche Anwendung » un apercu ?), Troch. Schanx (Commentar über d. Evang. d. h. M. p. 114) Corluy etc. — De aliis sententiis luculenter tractarunt Riggenbach in Studien und Kritiken 1853 p. 601- 612 et Schanz l. c. — id quod latius prosequi non est huius loci. Uti in v. 14 humana Messiae origo eaque humilis declaratur, ita in seq. exponitur quantis donorum omnium thesauris sit instructus, ita ut si vilis videri possit externe, interne in se condat omnem divinitatis plenitudinem, in hoc quoque exprimens in se indolem operum divinorum quae utut nihil habere videntur splendoris humani, pompae, fastus, ita in se opes immensas sapientiae et, beatitatis reconditas habent. Tali autem coelesti supellectile cum praeditus describatur, statim explicatio adiungitur ad ultimum v. 4 membrum, quomodo scil. fructum sit laturus (hebr.) ;
Post cladem Assyriorum sermonem inferri de Emmanuele, iam ex ordine quem vates in antecedentibus tenuit exspectamus. lam 8, 8 audivimus peculiari modo efferri terram Emmanuelis inundari ab Assyriis: «et erit extensio alarum eius implens latitudinem terrae tuae, o Emmanuel» ; et simul omnium gentium quae contra Deum assurgant ruinam irritosque conatus vates praedixerat : «congregamini et vincimini .. . quia Emmanuel» (8, 9. 10). Idem nexus aderat 9, 4 seq. : describitur iugum et contritio iugi, sed ratio redditur : « quia parvulus natus est nobis» et ipse ex dignitate sua et regnum eius describitur. Iam eadem est in hac parte rerum series. Praecessit quali iugo Assur sit oppressurus Iudam et quam praeclaro modo iugum eius sit confringendum, ergo quid aliud erit ad antecedentia consequens nisi ut Emmanuel eiusque regnum nobis exhibeatur, per quem et propter quem haec omnia divinae providentiae consilio disponuntur ? Et arcte quidem ea pars ad antecedentia adnectitur eoque modo, quo indoles regni Dei quam aliena sit a regno mundano et quam longe remota ab omni pompa sed in se virtute divina praedita, quam illustrissime delineetur. Quod ut percipias mentem converte ad duo quae inter se opponuntur : Assur magnificentia ac sublimitate quasi Libanus, quasi saltus densissimus, extollitur, sed ad Dei nutum concidit et quasi evanescit — ex trunco lesse oritur surculus et surculus ille fit in signum populorum : ex humiliata domo David oritur rex et regnum eius complectitur omnes gentes. Tria proponit vates in quibus discrimen illud inter regnum mundi et Dei regnum luculentissime apparet : ipsum regem Messiam describit (11, 1-5), indolem regni eius (11, 6-9) regnique propagationem (11, 10-16) nobis meditandam exhibet. Quibus additur cp. 19 hymnus laudis et gratiarum actionis quem gloriose redempti cantabunt.
Ut signum 1, 14 datus domui David est conceptus ac partus Emmanuelis. Idem liberationis ac felicitatis auctor, qui super solium David et regnum eius sessurus sit, oraculo prophetico 9, 6. 7 nobis est propositus. lam eundem ez domo David esse oriturum vates ostendit
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v. 2 « et requiescet super eum spiritus Domini : spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis,
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v. 3 et replebit cum spiritus timoris Domini » ; — statim perspicitur verbis istis exprimi in Messia esse Spiritus Dei donorumque coelestium plenitudinem atque permanentiam (de qua re h. l. praeclare agunt S. Hier. Cyr. Theod. S. Thom. Sanct. Sasb. Pint. Lap.), « et quomodo idem sermo Domini vocatur lux et vita et resurrectio, sic spiritus sapientiae et intellectus et consilii et fortitudinis et scientiae et pietatis ac timoris Domini nuncupatur, non quod diversus sit iuxta differentias nominum, sed unus atque idem cunctarum virtutum fons sit atque principium » (S. Zlier.); et eundem in modum S. Gyr. : « uni autem Spiritui multiplicem tribuit efficacitatem ; nec enim alius est Spiritus sapientiae, alius intelligentiae... at quemadmodum unum est ex Deo Verbum, energia autem et efficientia vocatur multipliciter (vita namque est et lux et virtus), sic etiam in S. Spiritu intelliges : unus enim cum sit, intelligitur multipliciter et sic etiam operatur ». — Hisce in universum dictis iam singula expendainus. Spiritus Domini dicitur induere Gedeon (Iud. 6, 34) et Gedeon fit salvator populi oppressi; idem Spiritus fit super Iephte, super Samson ita, ut praeclara facinora edant ; idem Spiritus implevit Beseleel et cuncta quae ad sanctuarium necessaria erant ab eo arte exquisita fabrefiunt (cf. Iud. 11, 29; 183, 25; 14, 6. 19. Ex. 31, 3; 35, 31) ; idem Spiritus insilitin Saulem et prophetat et mutatur in alium virum (1 Reg. 10, 6); idem Spiritus loquitur in prophetis, mentem divina luce perfundit, eos reddit « civitatem munitam et columnam ferream et murum aereum » (Ier. 1, 18) etc. Unde Spiritus Domini ipsum dicit Deum quatenus vi ac virtute sua et luce hominis mentem animumque pervadit et penetrat, hominis actiones sibi reddit subservientes et hominem ipsum ad maiora et intelligenda et perpetranda evehit. Primum igitur de Messiaenuntiatur, eum permanenter influxui divino Deoquein se inhabitanti substare ac vi ac virtute divina perpetuo regi, luce divina perenniter collustrari. Atque haec plenissima Spiritus Dei infusio ac communicatio primo loco iuremerito commemoratur in Messia, insigni Davidis filio alteroque Davide, quia etiam de primo Davide simulatque eum a Deo electum esse audivimus, haec legimus : « tulit ergo Samuel cornu olei et unxit eum in medio fratrum eius et directus est Spiritus Dominia die illa in David et deinceps » (1 Reg. 16, 13). Quanta vero copia ac plenitudine Spiritus Dei induat alterum Davidem, insigni hac enumeratione qua longiorem vel sublimiorem in donis Dei recensendis nullibi inveneris, aperte declaratur. Tali enim amplitudine ad oculum demonstratur in ea sobole davidica inhabitare plenitudinem, vel ut S. Hier. notat, omnia ita in eo concludi, « ut absque Christo nec sapiens quis esse possit nec intelligens nec consiliarius nec fortis nec eruditus nec pius nec plenus timoris Dei ». Plenitudo haec qua non ad mensuram dat Deus spiritum et de qua nos omnes accepimus (Ioan. 4, 16 ; 3, 34), sacro exprimitur quoque numero septenario. Uti enim numero septenario opus creationis benedictionisque rerum creatarum continetur, uti eodem numero Deus operans et in sua beatitate quiescens nobis exhibetur, uti eodem numero tota hominis vita distributa atque religioni adnexa cernitur, ità eodem numero complexum quendam universalem ae plenitudinem exprimi illis ipsis exemplis illoque numeri usu suadetur. Quodsi autem singulorum explicationem postulaveris, haec ex verborum significatione usuque in s, literis obvio dicenda sunt : sapientia quidem latissime dicitur; complectitur enim rerum cognitionem omnium rectuinque de illis iudicium et praeprimis investigationem ac notionem rerum absconditarum, ita tamen ut in sacris literis is. solum sapiens dicatur sensu vero, qui res non solum uti in se sunt cognoscat, verum qui praeprimis res ad Deum auctorem ac iudicem rerum referens quasi notione divinitus hausta eas aestimet. Quare sapientiam recte descripseris cognitionem rerum ex luce et communicatione divina acceptam qua fit ut res omnes vere ac rite, uti apud Deum sunt, quasi ex norma divina aestimentur ac proinde ex hac cognitione ad finem supremum quem Deus opifex praefixit ordinentur. Ut autem sapientis species ac forma, prout in libris sapientialibus proponitur, absolvatur, addatur oportet ea sapientiae pars, qua quis quae ipse perspexit etiam sermone eleganti, polito, acute dictis illustri et exemplis et apophthegmatis ad persuadendum aptis condito valeat cum aliis communicare. /ntellectus autem n2'2 vi vocis denotat acrem discernendi ac diiudicandi vim et virtutem, ex qua igitur vera in agendo prudentia enascitur. Quam in rem benenotat For. sapientiam (0227) esse lucem ac cognitionem rerum, n?2 vero iudicium quod ex hac sapientia oriatur, quo inter res discernamus, sicuti nabun est intellectu seu prudentia praeditus, qui in rebus agendis industriam habet et peritiam. Haec duo iam praebent basin ac fundamentum pro consilio, quo scil. dono instructus in rebus difficilibus quid factu opus sit non solum videat, verum etiam cum aliis ita et velit et possit communicare, ut eis sit auxilio et saluti. Spectatur igitur facultas et voluntas thesauros sapientiae et cognitionis ita adhibendi et aliis quoque elargiendi, ut hostium calliditate insidiisque dissipatis emolumentum piorum promoveatur et contra omnes difficultates vindicetur. Huic tamquam operis effectrix accedit fortitudo, animi robur invictum ac constans, quo quae bene cognita et optimis consiliis decreta sunt, pari alacritate et vigore ac perseverantia operi mandantur. Cunctis autem subest tamquam fons et radix scientia, Dei cognitio in intellectu et pietas et timor, amor Dei et maxima eius reverentia in voluntate. Ita demum totus homo in omnibus suis facultatibus, sensibus, actibus divino spiritu imbutus ac motus apparet. Quae cum de Messia enuntientur, quid aliud dicunt nisi omnem divinitatis plenitudinem in eo inhabitare omnesque eius vitae actus uti a divino Spiritu animentur, ita ad Dei gloriam hominumque salutem referri? Hisce instructus simul quid nomina illa 9, 6 imposita velint : admirabilis,. consiliarius.. declarat. Numerum indicari septenarium etiam in textu hebr. omnes etiam protestantes ultro fatentur, quamvis in modo perveniendi ad numerum hune sacrum ab acceptione in textu lat. expressa recedant. Statuunt enim primo poni spiritum Tahve tamquam donum maxime amplum, cuius effectus singuli sex virtutibus exprimantur ita ut binae arctius inter se connectantur. Ita v. g. Del. septem esse gionem ac pietatem spirabit ; sim. Mar.. Calm. ; Sanct. : olere faciet eum timorem Domini i. e. quocumque aut opere aut loco odorem emittet ex se timoris Domini ; Vat. odorari faciet eum timorem Domini i. e. parvo indicio agnoscet illum qui fuerit iustus ac timens Deum ; alii, uti Malv. Mald. Lap. varias proponunt explicationes pro nulla certum ferentes iudicium ; « inspirabit ei, aut odorari faciet eum in timore Domini i. e. iudicare, discernere; aut olfactio eius » (Mald.). Atque in eadem varietate recentiores deprehenduntur ; alii enim explicant vel ut Vat. Vitringa et iam Abenesra, agnoscere, deprehendere qui sit timens Deum ; ita Lowth, Eichhorn, Umbreit; quae tamen explicatio satis ieiuna videtur ; alii : nihil spirat nisi timorem Dei ; ita Herder, Hensler, Paulus, Hendewerk, Ewald, Naeg. Dred., cui expositióni usus praepositionis 3 obstat; cum ea enim verbum rni notionem induit delectari aliqua re; unde plerique ei interpretationi aequieseunt : delectabitur timore Dei ; ef. Ges. .Hifz. Hengstenberg, Drechsl. Kn. Reinke, Dade, Rohl. Troch. ; vel odor suavis est ei timor Domini Vet. vel timor Dei quem in aliis deprehendit, ei est odor suavitatis Del.:— Sed cuicumque demum acceptioni palma datur, id semper constat, timorem Dei, reverentiam, pietatem singulari quadam et excellenti ratione auimo indi Messiae. Quare hac quoque consideratione adhibita et numerus proponitur septenarius et ea quae fieri solet horum donorum enumeratio suo fundamento non destituitur. Vide Bade 1. c. p. 1935. « Iam hic se produnt Spiritus sancti donorum opera » (Sanct.). Talibus enim instructus quam maxime aptus est et dignus qui regnum iustitiae fundet atque administret. Homo saepe externa rerum specie qua humani capiuntur et falluntur oculi decipitur ; in rebus cognoscendis saepe fidere debet aliorum testimoniis qui fortasse ipsi quoque vel fal-. luntur, vel partium studio etaliis animi commotionibus quominus rem sincere, integre, pure introspiciant misere impediuntur. Non ita Messias rex : « non secundum visionem oculorum iudicabit neque secundum. auditum aurium arguet » ; — interiora enim introspicit eaque quae hominum solertiam plerumque fugiunt (Sanct.) ; iudicat non secundum ea quae patent, ut bomo, sed secundum ea quae latent, ut Deus (cf. 4 Reg. 16, "i. Mald.). Quia externa specie non ducitur, longissime abest a par- | tium studio (S. Hier. Mar. For.), a fallacia quam simulata pietas quandoque bonis quoque iniicit (Malv. Lap. Men. Tir.), ab errore omni cui hominum iudicia et testimonia obnoxia esse possunt. Id praeprimis effertur versione graeca : non secundum gloriam (25£z») iudicabit, neque secundum sermonem (Ax^xv) arguet; « digna res Deo summaeque naturae consentanea » (S. Cyr.), neque enim hominum auctoritate, potentia, opibus movetur, verum sola veri iustique norma, quam sanctione potentissima munitam in opus deducet. Ita
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v. 4 « sed iudicabit cutiet terram virga oris sui et spiritu labiorum suorum interficiet impium » ; — in oppositione ad oppressionem iuris iustitiaeque quam impii perpetrant (10, 2. 3), et ad conculcationem gentium non paucarum quam regnum Deo adversarium affectat (10, 7), Messias rex afflictis et miseris (hebr.) opem fert, eorum iura tuetur causamque agit, iis se benevolum praebet, terribilem vero ac vindicem oppressoribus. Et quanta potentia eos prosternere poterit ? Quali fortitudine sit instructus, ex eo elucet quia os eius, i. e. effatum ac iudicium eius est sicuti virga qua adversarium percutit; sententia eius, immo nutus eius vel halitus labiorum i. e. minima eius voluntatis significatio impiwm qui scil. iustitiae per Messiam stabiliendae repugnat, interficere potest. Alter ergo David, uti afflictis summam affert benignitatem, ita superbis Dei iustitiaeque inimicis perniciem summam ; vivus est enim sermo Dei et efficax et pe-- netrabilior omni gladio ancipiti (Hebr. 4, 12). Uti versu antecedenti Messias tamquam cordium scrutator describitur (cf. Luc. 1, 39 ; 19, 3. Ioan. 2, 24 ; 4, 18. 19 ; 6, 64), ita h. l. eum cernis delineatum, qui pauperes et afflictos beatos praedicat in evangelio, qui pauperes evangelizcri tamquam notam sibi peculiarem Messiaeque propriam statuit (cf. Matth. 35, 3 ; 41, 3.). Atque simul cum Messia benevolentissimo nobis exhibet triumphatorem invietum, qui quidem non armorum strepitu neque tumultu bellorum, sed suo verbo, imperio, sententia, iudicio (Mald.) i. e. ipsa veritatis iustitiaeque vi et valore cui eius accedat voluntas, ergo armis spiritualibus adversarios deiiciet. Ecce lex fundamentalis regni messianici ! Omnis Christi adversarius intelligitur impius, a fortiore ergo etiam ille, quem docente revelatione fore scimus totius impietatis quasi caput et fastigium, quem Dominus Iesus interficiet spiritu oris sui (2 Thess. 2, 8) ; neque tamen opus est eum solum h. l. (Bade) intelligere. In benevolentia autem et in vindicta id unum | prosequitur, ut iustitia stabiliatur et quae a Deo promissa sunt fideliter in opus deducantur. Quare omnia complectens et absolvens vates hane nobis Messiae speciem ob. oculos ponit :
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v. 3 « et erit iustitia cingulum. lumborum | eius et fides cinctorium renum eius » ; — cf. Apoc. 19, 6 ; cum vestis sit hominis indumentum aeque atque ornamentum, dona illa et virtutes quipus indutus quis se coram aliis maxime manifestat, haud raro vestibus comparantur (cf. 59, 17. Iob 29, 14. Ps. 103, 2; 108, 18. 19 etc.). Praeterea cingulum in praecipui ornamenti loco habebatur; cingulo vestes defluentes sinusque continebantur, qtio incessus, cursus, operatio esset expeditior ; unde accinctus idem est qui expeditus, paratus, alacer est ad opus subeundum, et demum cum cingulum arcte adhaereat ad lumbos viri, in eo unionis quoque ac amoris symbolum cernitur (cf. ler. 13, 11). Unde iustitia ornamentum est Messiae ; hanc habet comitem. perpetuam (Sasb. Sanct. Mald. Sa) eamque maxime familiarem (For.), hae accinctus et armatus perpetuo est ad opus expeditus et consistet invictus (cf. Mar.), huic quoque maximo amore et societate individua coniungitur. Idem dic de fidelitate. Duo haec, iustiuia et fides, frequenter in s. literis coniuncta invenies et dicta de Deo (Ps. 32, 4. 5 ; 35, 6. 71; 144, 13 etc.) et de Messia (Ier. 23, 5; 33, 15. Ps. 11). Illa declaratur ea rerum conditio quae a Deo pro providentiae suae consilio instituitur, hac autem, quo studio, qua fidelitate et perseverantia promissa a Deo data opere sint exsequenda. Unde istis duobus et munus Messiae et ipsius Messiae mores, studia, desideria egregie adumbrantur simulquein aperto collocatur, qualis restauratio a Messia sit exspectanda. In antecedentibus enim sacer vates et apud Israelitas (cf. cap. 5 ; 10, 1 seq.) et apud Assyrios varia accusaverat iniustitiae genera ; BE in rege Messia accincto iustitia et fide ea praesertim vulnera sanari proponit, quibus genus humanum sauciatum iacuit. Quare post multiplicem Israelitarum apostasiam et infidelitatem, post ferocem Assyriorum saevitiam, crudelitatem vates nobis exhibet iustitiam et fidem Messiae, quo melius cognoscamus in eo demum omnium bonorum fontem unicum esseconstitutum et quo ardentiore desiderio ad eius salutem et amorem feramur.
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v. 6 « fabitabit lupus cum agno et pardus cum hoedo accubabit; vitulus et leo et ovis simul morabuntur et puer parvulus minabit eos; v. "1 vitulus et ursus pascentur ; simul requiescent catuli eorum et leo quasi bos comedet paleas; v. 6 vitulus et leo et bos saginatus simul; illa igitur impune ac secure ! cum leone versantur, quae alias aut teneritudine carnis aut pinguedine naturam leonis quam maxime ad devorandum stimulare solent ; v. "| hebr. vacca et ursus; v. 8 infans lactens delectabitur, secure ludet ad foramen aspidis ; ulümum membrum aliqui vertunt : et ad oculos lucidos ? basilisci extendet manus (sim. Chald. Saadias, Kimchius, Abenesra, quos sequuntur Del. Bred. Rohl.), vel ad coronam reguli (Hitz.), sed plerique retinent explicationem : in cavernam basilisci manum ducet. Sensus sane in universum is est, quem Sanct. describit : ad eam aequitatem rediget Emmanuel ea quae toto coelo antea diversa erant, ut infimi iam et summi, robusti atque infirmi, moribus ac natura dissidentes communem iam vitae consuetudinem amplexi eodem utantur vivendi genere neque alii ab aliis quidquam sibi metuant aut. cavendum putent. Hancque concordiam ac securitatem pluribus imaginibus depingit quibus quae inter se sociari nequeant summa pace coniungit. In tota autem descriptione hac cerni oportet symbolum quod adhibet propheta ad regnum pacis non verbis, sed rebus, imaginibus quasi per modum parabolae vel metaphorae depingendum. Quem in finem imagine hac pastoritia quasi novam terram, novam creaturam nobis proponit, in qua nihil saevi, crudele nihil inveniatur, verum placida regnet beatitas. Sed cur propheta eligit symbolum ex natura ratione carente depromptum ? Causa vix alia reddi potest quam ea quae cernitur in arcto nexu inter hominem et naturam. Uti enim homine peccante etiam terra maledicto est percussa etuti propter hominum peccata etiam terra vastitate, inundatione, sterilitate affligitur (Gen. 3, 17. Os. 2, 129 ; 4, 3. Mich. 4, 4. Nah. 4, 3. Hab. 3, 6. Soph. 1, 3 etc.) et quidem, ut omnis creatura ingemiscat (Rom. 8, 22), ita sollemne est in vaticiniis messianicis gloriam ac prosperitatem describere redundantem ab homine redempto in ipsam rerum naturam eamque ad quandam claritatem et miram amoe- 1. Locos similes poetarum ad h 1. collegerunt Sanct. Lap. Ros. Ges. 2. Vox scil. nw2 ab iis ad 7x lux refertur. Alii idom etymon sequentes explicant fora- men per quod lux illabitur in cavernam (cf. Ges.j. Alii vocem eandem esse censent ac n^3725 A H idque membro parallelo commendatur et versione LXX, Syri, S. Hier. suadetur. nitatem elevantem (cf. ad Os. 2, 21. Ioel 3, 18. Am. 9, 13 etc.). Idque iure merito. Nam si ipsa rerum natura clarior redditur ex eo quod homo est redemptus, quanta esse censenda sit redemptionis ac redemptoris gloria facile concipitur, quippe quae ex redundantia quadam sua in ipsam rerum naturam suum diffundat splendorem. Quare eo modo salus ipsa messianica praeclare celebratur et etiam mentibus crassioribus efficaciter laudatur. Insuper cum in paradiso natura homini esset plane subiecta (cf. Ps. 8), ad Christi restitutoris omnium dignitatem et excellentiam describendam omnino pertinet, ut quaecumque peccato amissa sint, per ipsum abundantissime restituta nobis repraesententur. Atque haec sunt doctrinae capita quibus symbolum a vate depictum innititur. Adde simul cum homine creaturam iri glorificatum ! (Rom. 8, 21). Si dico symbolum, iam limites assignavi qui in ipsa explicatione transsiliendi non sunt. Ad symboli enim veritatem minime requiritur, ut omnia eo modo quo in symbolo repraesentantur, re et opere exprimantur; verbalem igitur ac literalem impletionem excludimus iuremerito eamque ex ullo capite asseri posse negamus. In symbolo enim res adhibentur in figuram ac repraesentationem aliarum rerum ; proinde ipsae res symbolicae nequeunt esse eaedem cum iis. quarum suntsymbola ; insuper quia sunt symbola, non possunt in eodem ordine atque in eadem forma transferri in seriem rerum exsistentium ; alias iam non essent symbola, sed ipsae illae res repraesentandae. Cur,autem in hae prophetia symbolum sit agnoscendum, paucis erit probandum, cum non desint qui hoc quoque vaticinium ad literam esse explendum censeant. Sed haec sententia omni caret fundamento. Cum enim certum sit naturam rerum peccato non esse mutatam, aeque certum esse debet ablatione peccati naturam animalium non in aliam transmutari. Sed si verba illaad literam essent explicanda, animalium natura ita penitus.esset mutanda et abolenda, ut iam lupus cessaret esse lupus, pardus iam non esset pardus et leo iam penitus naturam leoninam exuisset. Deus autem has naturas ut tales condidit ante peccatum hominis et quae creatione et institutione naturae facta sunt, in sua indole stabilia manent; Deus enim quae creavit conservat, nullo pacto ea retractat, mutat, abrogat. Proinde hisce in terris talem rerum mutationem exspectare, plane est contra ordinem providentiae divinae. Ergone erit talis mutatio in nova terra quam post filiorum Dei glorificationem docente revelatione exspectamus ? Sunt qui. id affirment. Sedin quantas absurditates etiam in literali explicatione incidunt ? Erunt igitur lactentes in nova terra; sed in regeneratione neque nubent neque nubentur ; quomodo ergo lactentes infantes, vel ablactati ? Eritne beatitas messianica pro puero in officio pastoris quod subire debebit constituta ? Et si leo comedit paleas, ergo etiam in nova terra iterum erit vitae organicae destructio ! contradicat ereationi rerumque institutioni et providentiae divinae, iam monui Praeterea talem conditionem ne in nova quidem terra esse exspectandam, etiam eo satis colligitur, quia communi scholasticorum doctrina in innovatione illa de bestiis glorificatis non erit cogitandum ; alia eius sententiae incommoda supra jam exposui. . SS. Patres et plerique interpretes vaticinium hoc ita explicant, ut nomine ferarum homines designari dicant : homines antea feroces luporum instar reddi per Messiam mansuetos etc. (cf. S. Ephr. Hier. Cyr. Euseb. Theod. Gregorius M. Thom. Osor. Sasb. Malv. Mald. Sanct. Pint. For. Mar. Lap. Men. Tir. Gord. Calm. Reinke, Troch.). Sensum qui ex hac explanatione eruitur non esse repudiandum, ex interpretatione supra proposita satis liquet. At modum ipsum interpretationis approbare non possum. Nam aliud est dicere v. g. Beniamin est lupus rapax ; vel : circumdederunt me canes multi, tauri pingues obsederunt me, et talem exhibere vitae ac consuetudinis animalium descriptionem, qualem in nostro oraculo legimus. Isti duo dicendi modi apertissime inter se differunt, quare eos eodem modo explicare, arbitrarium est. Insuper adverte, simul cum animalibus mentionem fieri pueri parvuli. lam si propheta directe et per se intendisset homines eorumque mores bestiis in medium adductis describere ita, ut in agno v. g. et hoedo et vitulo homines mansueti ac pii designentur qui a lupis i. e. olim ferocibus iam non insectatiónes experiantur, quid puerum parvulum commemorasset? quale iam hominum genus in eo delineasset? cur relicta subito metaphora animalium ad hominem delabitur, ut hominum mores exprimat quos ex supposito ex animalium indole nominare et describere instituit? Magna igitur cernitur inconcinnitas, magna inconstantia in illa explicatione. Si vero symbolum explicaveris, adest unitas et concinnitas ; exhibet enim vates in modum pictoris nobis imaginem quandam et repraesentationem symbolicam in se unam, pacem, concordiam, securitatem spirantem ; iam nemo si talem picturam coloribus expressam cerneret, diceret : lupus est homo ferox, agnus est pius ac mansuetus etc. Sed sine ulla haesitantia pronuntiaret pictorem ideam pacis ablatis odiis et speciem quandam summae securitatis voluisse re ipsa exprimere et imagine depingere. Sed non solum coloribus verum etiam verbis pingitur ; dicamus ergo vatem ideam pacis expressisse rebus pictoris instar et habebimus unitatem et facilitatem explicationis. Iam si quaeratur, quomodo idea haec pacis imagine illa et pictura symbolice expressa in regno messianico exsecutioni mandetur, adverti oportet id proponi quod per se regno messianico et gratiis in eo oblatis effici possit; exhiberi ergo et describi vim illam salutiferam quae absolute insit regno messianico et quae fructus suos allatura sit, dummodo homines libero arbitrio praediti Messiam in rebus omnibus tamquam arbitrum summum ac iudicem et legislatorem revera agnoscere et sequi voluerint. Bene enim distingui necesse est, quid per se lege messianica ubique et ab omnibus observata fieri possit et in quantum hominum libertate et malitia vel negligentia impedimenta obiiciantur, ne salus messianica eas afferat benedictiones ubique et apud omnes, quas in se concludat virtute sibi propria. Iam cer&um est ab hominis arbitrio multum dependere, utrum cum gratia sibi oblata plus minusve velit cooperari an eam fere negligere, abiicere, in se et aliquo modo pro aliis quoque effectu frustrare. Et. quod de singulis valet, etiam de populo unoquoque et de universe genere humano aeque dicendum est. Proinde ad hoc quoque vaticinium et symbolum quo involutum est applicari oportet ea quae ad 2, 4 adnotata sunt. Talem autem revera conditionem intelligendam esse, ex nexu quoque huius oraculi cum antecedentibus colligi potest. Proponitur enim symbolum hoc postquam victoria Messiae plena et plena prostratio impietatis v. 4 est. descripta. Ergo innuitur, id tum demum fieri posse, si omnis iniquitas fuerit ablata; id autem hisce in terris ab hominum libera cum gratia cooperatione dependere quis ignorabit? Eadem conditio porro indicatur in subseq.
Talis igitur Messias et rex qualem eum 11, 4-9 consideravimus, cum generi humano detur, iam quanta simul bona cum eo hominibus proponuntur! Hanc bonorum beatitatisque copiam delineare vates aggreditur, eam autem symbolo nobis repraesentat pacis perfectissimae. Quod quam apte ad antecedentia fiat, explicatione non indiget. Quid enim descripta ruina regni iudaici (cap. 3. 9) et Assyriorum saevitia proposita iam gratius incidere potest et quo animi magis ad Messiam alliciantur, quam summae pacis ac felicitatis descriptio? Et quid iustitiam illam a Messia stabiliendam magis commendat, quam insignia eius iustitiae bona? Iam vero paz omnia illa bona in se complectitur. Uti enim peccato homo factus est a Deo alienus et proinde simul terra maledicto obnoxia, ex qua discessione a Deo omnia demum mala inexhausta fecunditate pullularunt, ita in reconciliatione cum Deo et pace omnia bona concluduntur. Iam sacer vates pacem non tam verbis, quam ?magine, symbolo nobis ob oculos ponit. Quem in finem talem nobis depingit rerum conditionem talemque terram, in qua quae eousque odiis, caedibus, ferocitate inter se erant divisa et interitum inter se afferentia, iam summa concordia, tran.quillitate, securitate vivere atque inter se agere cernuntur ablata omni caede, omni nocendi cupiditate et virtute veneni evacuata :
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v. 8 et delectabitur infans ab ubere super foramine aspidis, et in caverna reguli qui ablactatus fuerit manum suam mittet » , — in hebr.
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v. 9 quia repleta est terra scientia Domini, i. e. quo magis cognitio Dei omnium animos mentesque occupaverit, eo magis veritas symbolo illo expressa etiam in hominum singulorum totiusque generis humani moribus et vita cernetur ad vivum depicta et repraesentata. Sed permultum iterum in hominis arbitrio libero positum est, in quantum cognitioni Dei aditum ad animum atque imperium concedat. Quae cum ita sint, ad hoc quoque oraculum rite intelligendum ea oportebit in memoriam revocare quae de vaticiniis faustis atque minacibus in ipsis s. literis traduntur; cf. ler. 18, 'i-40. Ez. 33, 43-16; de qua re iam saepius et uberius tractavi in Comment, in Proph. min. I p. 919. 923. 385; II p. 2. 292. 301. — Ad eandem rem apte notat Sanct. : « neque si adhuc in Ecclesia spectantur lupi rapaces et leones fraterni sanguinis sitientes, ideo haec de evangelii pace prophetia vera non est, quia doctrina illa e& potens est et digna quae talem effectum consequatur. Quod iuxta regulam saepius a nobis traditam satis est, ut Dei scientia id praestatura dicatur quod propheta promittit; congruum enim est et debitum ut ita fiat ». Demum adumbrationem pacis messianicae complexus causam affert vates ex qua aurea illa aetas exsurget v. 9 « non nocebunt et non occident in universo monte sancto meo, quia wepleta est terra scientia Domini sicut. aquae maris operientes »; — hebr. non malo af ficient nec perdite agenti. e. nulli iniuria infertur, nemo pravis moribus se aliosve perdet; vel retento symbolo : animalia illa prius venenata et ferocia mansuefiunt, nihil laedunt, nihil perdunt; mons sanctus Dei est Sion vel mons templi (cf. 2,2 seq. 4, 8) quiipse symbolum est regni messianici, uti erat centrum veteris theocratiae. Adscribitur ergo regno messianico vera sanctitas interna eaque ut fons illius pacis et fundamentum declaratur; haec vero sanctitas enascetur ex intima cognitione divina; « quomodo aquae maris operiunt profunda maris, sic scientia Dei omnis terra complebitur » (S. Hier.); en quanta et qualis cognitio Dei ad pacem illam procreandam postuletur! quae scil. oceani instar latissima sit ac profundissima. Haec scientia Dei principium est ac fundamentum totius sanctitatis (For.), cum omnis vita supernaturalis ex fide enascatur et in plena Dei cognitione suum habeat terminum felicissimum; haec est enim vita aeterna, ut cognoscant te. Maior cognitio Dei constans est periodi messianicae indicium et emolumentum (cf. Is. 54, 13. ler. 31, 34); idque merito, nam per Messiam demum et revelatio altior datur et gratia uberior, quare Deus maiore quoque lumine se credentium intellectui manifestat et gratia potentiore atque excellentiore .se eorum voluntatibus infundit; gratia et veritas per Christum facta est (cf. Ioan. 1, 11; 6, 45). — Ad nexum attendi oportet : haec fient, quia... ergo, ut monui, eo ipso innuitur si homines Singuli vel nationes christianae sua culpa et negligentia ad tam eximiam, profundam, omuia penetrantem scientiam Dei non pervenerint, etiam fructus illos praeclaros non adesse posse. Debebit scil. Dei cognitio et scientia veluti oceanus omnia occupare, omnium mentes pervadere, omnes conditiones regere, ut ablata iniquitate pax illa coelestis in hac regione sublunari resideat ac stabilis permaneat. — Demum consi- - deranda est; laeta huius partis oppositio ad antecedentia : cp. 5 omnia plena erant iniquitate et quae inde consequitur vastitate et ruina; cp. 10 tyrannis et superbia et oppressio ferox atque insolentia regni mundani nobis exhibebatur: nunc autem cernimus Messiam pacem afferentem suavissimam et largissimam benedictionem, Messiam scil. qui uti ipse est tota iustitia et sanctitas totusque Dei spiritu imbutus et consecratus, ita eundem Dei spiritum et veram sanctitatem cum suis communicat. Nonne ila sacer vates omnium animos simul efficaciter movet ad talem Messiam amore ac desiderio complectendum? Postquam alter David ex radice Iesse oriundus descriptus est rex atque iudex (11, 1-3) et regni eius indoles et pax symbolice adumbrata (41, 6-9), iam sua quasi sponte regni eius propagatio subsequitur. Ita simul declaratur, quomodo surculus ex radice Iesse fructum sit allaturus (11, 1). Quare ad verba 11, 4 reversus propheta radicem illam ostendit quae facta sit in signum populorum illustrissimum :
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v. 10 « In die illa radix Iesse, qui stat in signum populorum, ipsum gentes deprecabuntur, et erit sepulerum eius gloriosum »; — hebr. tpsum gentes inquirent et erit requies eius gloria; denuo sacer vates monet Messiam ex humilitate et abiecta conditione esse oriturum, non statim eum iri cireumdatum gloria regia Davidis, sed eum fore surculum Isai ; est scil. ramus ille tener decerptus ex regia cedro quae succisa est sed qui ramus a Deo servatus et plantatus «erumpet in germen et faciet fructum et erit in cedrum magnam et habitabunt sub ea omnes volucres et universum volatile sub umbra frondium eius nidificabit» (Ez. 17, 23). Ita fit signum, vexillum populorum ; ex humilitate a Deo exaltaius iam centrum constituitur omnium, adstat conspicuus in orbe universo; adest tamquam caput et rex generis humani, ad quem sicut ad vexillum ab imperatore erectum omnes tamquam milites eius accurrunt, ut proelia eius proelientur, ut sub eius signis stipendia mereantur (cf. Ps. 44, 8 seq.). Iam ut bonorum omnium largitor agnoscitur; quare sedulo gentes eum inquirunt, eius desiderio et studio eo fruendi tenentur, urgentur; neque id mirum; ipse enim iam requie ac beatitate ea est potitus quae gloria sit |. e. innotescit iam orbi terrarum tamquam talis qui laboribus messianicis pro omnium salute transactis ingressus sit in requiem suam quae adeo est gloria plena et insignis, ut non alia descriptione, sed gloriae ipsius nomine designari possit. Tali autem beatitate et gloria omnes efficaciter allici, expositione non indiget. Unde sacer vates nos aperte docet, Messiam glorificatum regnum suum per orbem esse propagaturum, Messiam beatitate et gloria coronatum vexillum suum ad populos congregandos esse erecturum et omnes ad participationem reqwiei suae et gloriae invitaturum (cf. Osor.). Sic demum, ut Theod. notat, vaticinia patriarchis data et regnum aeternum Davidi promissum Deus in radice Iesse adimplet. Textus hebr. et erit requies eius gloria etiam indicat locum quietis vel sedem quietis eius fore gloriam; id enim ex priore explicatione consequitur facile et per se et insuper vox nm? hanc notionem sedis quietae saepe induit; ita templum dicitur quies i. e. sedes Domini, ita vocatur terra palaestinensis, quae scil. ut sedes quieta populo erat promissa (cf. Is. 66, 1. 4 Par. 98, 9. Ps. 139, 8. 14. — Deut..19, 9. Is. 28, 12. 1 Reg. 8, 36. Ps. 95, 41 etc.). Unde alii vocem accipiunt de regia sede Messiae et coelesti habitaculo (cf. RoAl.), alii de loco mansionis eius terrestri, ubi thronum suum et regnum collocavit i. e. de Ecclesia i. e. Ecclesia erit gloriosa et illüstris (cf. For. Malv. Mald. Calm.). Chald. habet : et locus mansionis eius in gloria. Atque ex hae vocis significatione et sensu huius loci generali forte gradus fieri potest ad specialem illam applicationem quam cernimus in vulg. expressam. Cum enim Messias talis tantusque sit, eius gloria redundare concipitur in omnem regionem et locum quem unquam sua praesentia et suis operibus divinis illustravit. Quare sententia in vulg. expressa concipi potest ut applicatio particularis normae illius generalis in hebr. enuntiatae : locus quietis eius erit gloria.Quamvis nonea via S. Hier. ad hanc versionem pervenerit, verum potius ex interpretatione LXX quae fert xai Écvous dj awXxaocig Gosc0 cw quam a»&xauocw Cyr. Theod. Euseb. de morte interpretantur. Ita enim S. lier. de textu hebr. et sua versione disserit : « pro requie eius in hebr. positum est mnuatho (nrwz) quod omnes similiter transtulerunt, et est sensus : et erit mors eius gloriosa ... nos autem ut manifestum legenti sensum faceremus, pro dormitione et requie altero verbo sed eodem sensu sepulcrum vertimus». Quare probe notandum est nos habere in hoc loco in vulg. non verba Isaiae sed sensum illum quem S. JHier. verbis prophetae substituit. Hanc autem interpretationem quam S. Hier. legentibus manifestam facere voluit, verbis Isaiae non congruere certum est. Vox enim nmw2 de dormitione mortis nunquam dicitur, multo minus sepulerum significat. Utrum alia consideratione adhibita et ex sensu consequente, uti antea tentavi, ad hanc applicationem perveniri possit necne, aliorum: iudicio relinquo; Corluy enim fidenter scribit : «hic agi de Christi sepulcro contexta certe oratio minime suadet» (l c. p. 438). Sepulcrum Christi gloria ornari, vide 53, 9. conatur. Haee praeeuntibus graecis interpretibus forte dici possunt de voce dvázuocig, non autem de texta hebr. Praeterea eo loco ordine plane et loco praepostero mentio fieret de morte. Iam enim Messias consideratur tamquam vexillum orbi ostensum i. e. conspicuus in gloria, ad quem incitato studio gentes accurrunt et quem avide expetunt et exquirunt; ergo versamur in periodo gloriae Messiae ; quomodo autem ex ea verbis illis regressus fiat ad mortem tam subito, tam inexspectato, sine nexu neque cum antecedentibus neque cum subsequentibus, nemo ulla probabili ratione explicaverit. — Melius ad nexum aptatur alia explicatio, quam S. Ephr. Dasil. Cyr. quoque et Procop. proponunt requiem illam quam Messias suis sit largiturus fore gloriam ; quae expositio utique sensu consequente ex verbis prophetae facile fluit ; gloria enim Messiae redundabit in redemptos et quia gentes in Messiae gloriam credunt, huius gloriae avidae eum inquirunt et ipse Messias, volo, inquit, ut ubi ego sum, ibi sit et minister meus. Primum quod vates b. l. in propagatione regni messianici effert, . gentes spectat : ponitur vexillum populorum et gentes (2*3) inquirunt eum. Impletione facta facile deprehendimusin hoc quoque ordine Spiritum s. innuisse, regnum messianicum potissimum ex gentibus esse formandum ; :de qua re explicitum habes vaticinium 63, 4. 2. Sed si gentes vocantur, fidelis Deus foederis non deest neque unquam deerit stirpi illi in patriarchis electae. Illi enim promissiones datae sunt, ex illa Messias oriundus (cf. Rom. 9, 4. 5) et « non repulit Deus plebem suam quam elegit ». Unde sermonem fieri de stirpis electae reductione et conversione plane oportet et omnino consequens est ad oracula iam data (cf. 1, 96 ; 4, 8; 6, 13; 9, 6. 1; 10, 21). Et si Messias signum est et vexillum ad quod gentes accurrunt, etiam populo israelitico disperso sese manifestabit tamquam qui ad patriam et beatam secum societatem exsules revocabit. Iam cum cp. 3 et 6 magna quaedam praedicta fuerit populi dispersio et reipublicae israeliticae dissolutio, aptissime ad illa adnectitur promissio
11:11
V. 44 « et erit in die illa, adiiciet Dominus secundo manum suam ad possidendum residuum populi sui quod. relinquetur. ab. Assyriis et ab Aegypto et a Phetros et ab. Aethiopia et ab Aelam et a Sennaar et. ab Emath et ab insulis maris » ; — in die illa i. e. quando Messias intravit in gloriam suam, quando iam adstat et agnoscitur tamquam vexillum populorum. Semel Dominus iam immisit manum (Ex."7, 4) ut populum educeret ex servitute aegyptiaca, semel iam manu magna et brachio extento (cf. Ex. 3, 20; 13, 9. Deut. 5, 47; 1, 19; 9, 99; 11,2; 96, 8) populum sibi acquisivit et in suum peculium (Ex. 19, 5) assumpsit ; nune secunda vice apponit manum, ut possideat (cf. Ex. 13, 16), denuo in peculium sibi acquirat. populum, i. e. reliquias populi ; lege enim constanti reliquiae salvabuntur (cf. 14, 9; 4, 3; 6, 43; 10, 21) id quod nomine filii Isaiae Schear jaschub quoque indicatur. Comparatur liberatio messianica priori aegyptiacae, id quod satis frequens est apud prophetas (vide ad Mich. 71, 13) et priorem illam typum fuisse alterius non obscure innuit; cf. ad Os. 2, 14 seq. Si autem Dominus manum suam apponit ad possidendum populum suum, eo ipso populum in exsilium eiectum, inter gentes dispersum et foedere violato a Deo in scelerum ultionem abiectum antea esse propheta docet. Id ergo iam impletum cernit quod 6, 12 minatus erat et quod iam Moyses Deut. 29, 28 ; 30, 1 praedixerat. Dispersio describitur latissima in quattuor ventos, ergo longe lateque per orbem. Si iungimus cum. LXX, S. Hier. Syro (?) Chald. (?) et interpretibus Drechsl. Reinke, Naeg. aliisque quod. relinquetur ab. Assur etc., omnes istae gentes directe assignantur ultrices et. vindictae in populum foedifragum administratrices, id quod ad prophetarum oracula apprime congruit (cf. 3, 26; 7, 47; 8, 6; 10, 5. Zach. 11, 10. 11 etc.) et sermonem magis nervosum reddit ; aliis praeplacet iungere possidebit ex Assur etc. ita ut sola dispersio directe enuntietur et reductio ex illis regionibus (ita v. g. Mald. Kn. Del. Net.. RoM.). Porro quo maior dispersio est, eo gloriosior atque illustrior manifestabitur reductio ac salus messianica. Incipit a septemtrione, inde enim omne malum pandetur (Ier. 4, 14), ab Assur, cum per Theglathphalasar et Sargon abductio populi. Israel in exsilium et, regni israelitici abolitio sit effecta. Transit vatesin regionem oppositam ad meridiem in Aegyptum.et Phetrosi. e. Aegyptum inferiorem et superiorem ; Pathros, aegyptiace Patoris, designat superiorem Aegyptum, cum Patoris ex textibus aegyptiacis urbem habeat principalem No vel Thebas (cf. Brugsch, Geograph. Inschriften I p. 135; Riehm, Handwoerterb. II p. 1144) ; quare Mitzraim, Aegyptus sensu arctiore accipiatur oportet de regione inferiore, ex qua enumeratio meridiem versus transit ad superiorem et ad Aethiopiam, 'ad Kusch, quod regnum .cum aegyptiaco foedere modo iunctum erat, modo subiectum, modo etiam dominans in Aegyptum (cf. 18, 2 ; 20, 2 seq. 31, 9). Forte iam per Sesac (3 Reg. 44, 23 seq.) Iudaei captivi illuc translati sunt ; capta Samaria aliquos Israelitas ad Aegyptios, a quibus opem efflagitaverant (4 Reg. 11, 4), confugisse omnino probabile est ; Aethiopes iam inveniuntur in exercitu Sesac : (2 Chron. 12, 3); contra Iudam pugnavit Zara Aethiops (2 Chron. 14, 9), et cum Edomitae captivos Iudaeos vendidisse accusentur (Am. 1, 6. 9), etiam Aegyptiis vendidisse non videtur improbabile. A meridie vates oculos dirigiv in regiones inter septemtrionem et orientem sitas ; Aelam, cuius urbs principalis erat Susa, regio vocabatur a Tigride inferiore orientem versus et a sinu persico septemtrionem versus sita (cf. Delitzsch, Wo lag das Paradies ? p. 320 seq.). Cum Syri devicti transportarentur in Kir (cf. Am. 1, 5. 4 Reg. 16, 9), Israelitae quoque foedere scil. cum Syris iuncti (Is. "1, 2; 8, 6) forte simul cum iis sicuti devicti, ita quoque transportati sunt. Sennaar, "739 idem nomen est cum Sumer atque Babyloniam designat inferiorem vel meridionalem, uti Akkad superiorem vel septemtrionalem (cf. Delitzsch l. c. p. 199; vide quae notavi ad Zach. 9, 11); in regionem babylonicam Iudaei per Chaldaeos translati sunt, uti iam Michaeas, aequalis Isaiae, vaticinatur (Mich. 4, 10). De Emath vide 10, 9; cum Achaz traderetur in manu regis Syriae et magnasab eo pertulisset strages, captivos Iudaeos in Syriam esse abductos per se patet !. Ab orientali ergo plaga vates oculos dirigit in regionem Palaestinae vicinam atque ex ea occidentem versus in insulas maris occidentalis vel mediterranei. Ita gyrum suum absolvit atquea quattuor ventis populum Dei collectum iri atque vocatum per Messiam ostendit. In insulas maris filiis Iavan venditos esse filios Iuda et Ierusalem per Phoenices iam Ioel (3, 6) conqueritur. Unde Isaias ex temporis sui conditione et ex dispersione mox futura formam derivat qua vocationem populi Dei ex omnibus regionibus undique futuram adumbrat. Accuratius explicatur, quomodo Deus manum sit appositurus ad possidendum populum suum
11:12
v. 12 « et levabit signum in. nationes et congregabit profugos Israel et dispersos Iuda colliget a. quattuor plagis terrae » ; — hebr. et levabit vexillum gentibus i. e. cum vexillum Messiae iam gentibus est erectum et manifestatum, tum Iudaei quoque intrabunt in regnum messianicum ; cf. Rom. 11, 13. 14; congregabit ezpulsos Israelis et dispersas Iudae (hebr.) i. e. nemo, nec vir nec femina (cf. 3, 1), a salute et invitatione gratiae excluditur. Uti supra 3, 96 gentübus erexit vexillum, ut ad vindictam de populo rebelli sumendam accurrerent, ita vexillum Messiae inter gentes erectum continua est adhortatio Iudaeis facta, ut ad Deum suum redeant. Hanc adhortationis vim praeclare exprimit S. Paulus scribens: « vobis dico gentibus : quamdiu quidem ego sum gentium apostolus, ministerium meum honorificabo, si quomodo ad aemulandum provocem carnem meam et salvos faciam aliquos ex eis » (Rom. 11, 13). Conversione enim gentium et earum adoptione Deus Iudaeos vult ad aemulationem provocare (Rom. 10, 19). Qui huic divinae invitationi dicto audientes sunt, etiam intima inter se unione et caritate iunguntur
11:13
v. 13 « e£ auferetur zelus Ephraim et hostes Iuda peribunt ; Ephraim non aemulabitur Iudam et Iudas non pugnabit contra. Ephraim » ; — ablata sunt intestina illa dissidia, aemulationes, invidiae, quibus Ephraim tribus numero hominum praestans electam a Deo tribum Iudam domumque David aegerrime tulit ; cf. 2 Reg. 20, 4 : non est nobis pars in David neque hereditas in filio Isai et 3 Reg. 12, 16. Dissidia illa et invidiae continua erant malorum fomenta et theocratiam a Deo institutam misere discerpebant. Quantopere eadem mala tempore Achaz invaluerint, testis est foedus illud Israelitarum cum rege Syriae initum ad evertendam domum David (cf. 11, 2. 6). Unde hic quoque vates conditiones sui temporis ob oculos habens a contrario bono periodum salutis designat. Regnum messianicum pacem affert et concordiam, odia exstinguit, amovet invidiam, aemulationem tollit, quia omnes uno Christi spiritu imbuti idem sentiunt ac sapiunt. Ut sint unum, adeo ardenter Christus a-Patre efflagitat. Cum Iuda sit tribus a Deo electa, in qua theocratia per domum David in aeternum stabiliatur, hostes Iuda peribunt ; quis enim contra Deum praevalebit ? Apta est monitio, ut iam Ephraimitae apud se perpendant, quomodo suis in regnum iudaicum inimicitiis sibi ipsi viam sternant ad interitum. Sic enim propheta ipsa de rebus futuris oracula ut suis aequalibus salutaria conferat. documenta solerter adhibet. — Alii intelligunt oppressores Iuda eos ex Iudaeis qui animis sintinfensis in Ephraimitas, ut scil. adsit perfectus membrorum parallelismus (Ges. Ewald, Kn. Reinke, Cheyne), quem parallelismum alii ea ratione restituunt, ut hostes contra Iuda retinentes zelum explicent et aemulationem contra Ephraim (cf. Mald. Naeg.); at atroque modo verbis planis vis infertur et sensus in priore explicatione aptus habetur. Tali autem inter se concordia et amicitia coniuncti et roborati viribus valebunt in hostes et a quibus eousque varie fuerant oppressi et afflicti, eosdem iam unitis viribus aggredientur et subiicient ; cf. Abd. 17: « et possidebit domus Iacob eos qui se possederant » ; unde
11:14
v. 14 « et volabunt in. humeros Philisthiim per mare, simul praedabuntur filios orientis ; Idumaea et. Moab praeceptum manus eorum et. filii Ammon obedientes erunt » ; — hebr. in humerum Philisthiim versus mare i. e. non in cervices vel terga Philisthiim (For. Sanct. Lap, Tir.) sed in regionem, quae mare versus descendens latus vel hwmerus vocatur (cf. Ios.
11:15
15, 11. Ez. 25, 9 ; ita Vat. Mald. Mar. Calm.) ; volare impetum, celeritatem, facilitatem victoriae depingit. Uti occidentem versus dominium stabiliunt, ita ex orientali plaga spolia acquirent. Supra 2, 6 acriter reprehensi sunt quia ad res et luxum gentium defluxerint; verum regno messianico stabilito opes gentium et thesauri cedunt in decus et ornatum theocratiae (cf. Is. 60, 5 seq. Agg. 2, 1). Filii orientis i. e. nomades tribus in deserto Arabiae (cf. ad Iob 4, 3) et in tractu terrae usque ad Euphratem ; immo Mesopotamiam terram filiorum orientis dici, elucet ex Gen. 29; 1. Num. 23, '| hebr.; ii inter oppressores populi bustosque manus victrices immittent, et filii Ammon obedientia eorum (hebr.) i. e. eis subiecti ad nutum parati obedient. Similiter Amos vaticinatur de tabernaculo David reaedificato, ut possideat reliquias Idumaeae et omnes nationes (Am. 9, 12). Regno alterius Davidis oriundi ex radice Iesse eaedem gentes dicuntur subiici, quibus prior quoque David arma victricia intulit sed quae post ipsum rebelles in Iudam factae varias populo Dei attulerunt molestias (cf. 2 Reg. 8, 9. 42. 14 ; 10, 14 ; 11, 4 ; 12, 26 ; 23, 20. 1 Par. 18, 41 etc.). Unde rex Messias David eiusque regnum ab eo, cuius antitypus est, adumbratur et aedificatio tabernaculi David quod ceciderat ex vetere illa forma nobis exhibetur. Tali autem inter se aequiparatione typica ratio declaratur vel saltem innuitur, quae inter Davidem eiusque victorias partas regnumque et inter Messiam eiusque regnum intercedat, quae ratio iam eo potissimum continetur, quod thronus David in sempiternum stabiliri dicitur (2 Reg. 1, 14). Ex typo autem simul colligitur, qua indole futurae sint victoriae illae Messiae. Neque enim armis et hostium strage sanguineque effuso debebunt comparari ; secas enim alter David in eodem ordine ac censu collocaretur cum priore; verum modo sublimiore et spirituali et cum fructu priorem illum longe superante reportari censendae sunt, uti dignitatis ratio et. gradus inter typum et antitypum postulat. Ad quod adde indolem regis Messiae eiusque regni modo a vate descriptam (14, 2 seq.), qua egregie illustratur illud : multiplicabitur eius imperium et pacis non erit finis (9, 1). Describuntur arma Messiae spiritus Domini Jlargissime in eum effusus, iustitia, fidelitas, verba eius i. e. arma spiritualia, gratiae spiritusque Dei communicatio, doctrina et exemplum Messiae. Hisce regno eius gentes subiiciuntur, cui propagationi ipse Messias in gloria triumphans vexillumassistit. Inter eas gentes h. l. recensentur Moab et. Ammon i. e. illae quoque quae a vetere theocratia excludebantur : « Ammonites et Moabites etiam post decimam generationem non intrabunt ecclesiam Domini in aeternum » (Deut. 23, 3). Sed per Messiam, in quo benedicendae sunt omnes gentes, limites mosaici removentur (Mich. 7, 11), tollitur legis maledictum. Idem vide 56, 3-71. Oraculum hoc v. 14 multi explicant de tempore apostolorum et de expugnationibus spiritualibus per apostolos Iudaea relicta factis; ita S. Hier. Euseb. initium quoddam et fundamentum positum est. Sed vaticinium nostrum v. 11- 14 magis est universale totumque tempus complectitur messianicum ; et ut. Tir. bene advertit : « in genere significat reliquias Iudaeorum ubicumque gentium et locorum dispersae fuerint, inde a Deo evocaudas atque ad -Ecclesiam Christi convertendas » ; sim. Mald. Lap. Unde oraculum hoc eandem continet promissionem quam Deut. 30, 1-10 legimus. Deus enim non abiicit populum quem elegit; semper eis gratia offertur messianica ; docente autem S. Paulo seimus, cum plenitudo gentium intraverit, tum hoc quoque vaticinium de reliquiis [srae] plenum habiturum esse effectum ; tum enim « omnis Israel salvus fiet » (Rom. 11, 95). Ex eorum autem conversione magnum in Ecclesiam redundaturum esse emolumentum, ab eodem docemur : « si enim amissio eorum reconciliatio est mundi, quae assumptio nisi vita ex mortuis » (Rom. 11, 15). Atque uti olim Deus populum suum magna manu et brachio extento, multis splendidisque miraculis in libertatem vindicavit et in terram introduxit, pro qua iuravit patribus eorum, ita non minoribus auxiliis eos adducere paratus est ad terram illam, cuius figura et typus Palaestina erat, ad regnum scil. messianicum, ad veram populi Dei hereditatem. Sic utraque liberatio, aegyptiaca et raessianica, iterum inter se comparatur : v. 19 « et desolabit Dominus linguam maris Aegypti et. levabit manum suam super flumen in fortitudine spiritus sui et percutiet eum in septem rivis, ita ut transeant per eum calceati ;
11:16
v. 46 et erit via residuo populo meo qui relinquetur ab Assyriis, sicut. fuit. Israel. in die illa. qua ascendit de terra Aegypti » ; — uti v. 11 reditus commemorqatur praeprimis ex Aegypto (tribus nominibus) et ex regionibus assyriaco-babylonicis (tribus quoque nominibus), ita hoc loco impedimenta quae removenda sunt ad duplicem illum reditum efferuntur ; olim patres sicco vestigio per mare rubrum traduxit ; hanc « linguam maris » i. e. sinum heroopolitanum anathemate percutiet (hebr.) * i.e. funditus perdet, ut nihil remaneat quod obstaculum itineris esse possit. Fluvium vero i. e. Euphratem, uti Moyses baculo suo extento mare divisit, Deus manu agitata in multiplices meatus (For. Malv.) dividet, ita ut ablato fluminis tumore iam ut quis per eum transeat ne calceos quidem deponere necesse sit 1. e. voluntate Domini salvatoris impedimenta potentissima facillime destruuntur. Fortitudinem spiritus vel ardorem venti eius (hebr.) explica ex Ex. 14, 21 : « cum extendisset Moyses manum super mare, abstulit illud Dominus flante vento vehementi et urente tota nocte et vertit in siccum » (cf. Osor. Sasb. Malv. Mald. Lap. Tir. Troch. Rohl. Net.). Supra hostes frustra agitabant manum (10, 31) ; non ita Dominus. In via ipsa populo suo erit ductor, custos, vindex, sicut fuit per desertum liberatione ex Aegypto concessa. — Hisce optime in exemplo et imagine delineatur salutis messianicae sublimitas, quam scil. Deus tanto apparatu vestit, donum gratuitum, quod singuli mereri nulla ratione possunt, sicuti olim Israelitae minime se ipsos ex servitute aegyptiaca redimere vel ex persecutionibus Pharaonis eripere poterant, et demum tantis miraculis commemoratis illud quoque innui haud temere affirmaveris, quod impletione factum esse et fieri cernimus, reditum ad Ecclesiam, veram terram promissam, uti semper est gratiae quoddam miraculum, ita saepe veris quoque effici miraculis et charisma miraculorum etiam vi huius oraculi perpetuo esse permansurum in vera Ecclesia. Quae enim hisce versibus promittuntur, ad totum tempus messianicum extenduntur et adductionem ad regnum illud describunt auxiliis illis providentiae non ordinariae verum plane excellentis summisque mira- ' culis et beneficiis, quibus Israelitae et ex Aegypto liberati et per desertum ducti sunt. Sed si in umbra et typo adeo mirabilem se Deus praestitit, quis in impletione et veritate mirabilia Dei opera editum iri negaverit ? Plerumque interpretes agnoscunt eum in finem v. 15. 16 fieri allusionem ad miracula in Aegypto, ut ostendatur Deum paratum esse omnia impedimenta et obstacula removere quae cursui evangelii obiiciantur (cf. Euseb. Osor. For. Pint. Malv. Mald. Sa, Mar. Lap. Gord.) et S. Thom. explicite statuit : « promittitur praeparatio secundum similitudinem ad duplex beneficium quod exhibitum fuit patribus venieatibus de Aegypto.... quod quidem ad literam nunquam fuit factum, sed significatur amotio omnis impedimenti detinentis ». Alii tamen hac expositione generali non contenti specialem verborum impletionem quaesierunt. Ita Euphratem in septem rivulos divisum aliqui (Sanct. Malv. Tir.) referunt ad expugnationem Babylonis a Cyro factam; « Euphrates durante obsidione Babylonis a Cyro per septem fossas et rivos ab urbe alio derivatus est teste Herodoto, Xenophonte et Orosio » (Tir.). In v. 45 cernunt S. Hier. Cyr. Procop. expugnationem Aegypti per Augustum Caesarem factam ; accipiunt scil. ad literam « de sinu pelusiaco quem cum Augustus Caesar Antonium et Cleopatram persequeretur, siccavit Deus austro vehementissimo praeter morem immisso, qui aquas omnes etiam septem rivorum Nili pro magna parte depulit in mare, adeo ut milites Augusti siceo pede transirent et Pelusium aliaque Aegypti claustra celerrime occuparent et exstinctis Antonio et Cleopatra soli Augusto monarchiam orbis relinquerent teste Strabone (lib. 17), Dione Cassie (9, 91) et Plutarcho (in Anton.) » (Tir.). Simillima ratione aliqui etiam explicant Zach. 10, 11; at uti apud Zach. ita multo etiam mais i totius prophetiae seriem, ordinem, conformationem minime PAM! subito fieri praedictionem adeo singularem, adeo incohacrentem, de eventu adeo parlieulari qui cum regno messianico vel populi israelitici conversione quomodo cohaereat aut ad ea referatur, frustra explicare tentaveris. — Aeque a scopo et nexu prophetiae h. 1. recedere videtur qui v. g. cum Calm. ut ostendat vaticinium esse impletum commemoraverit cladem a Sennacherib Aegyptiis illatam (de qua gloriatur 4 Reg. 19, 94. Is. 49, 5-7), vel caedes et strages a. Cambyse factas, vel Alexandri Magni victorias et Antiochi Magni et Epiphanis eius filii ineursus in Aegyptum hostiles. Ceterum vide ad Zach. 10, 10. 14. Pariter seriem et filum prophetiae relinquit, qui cum Sanct. Calm. ea de reditu ex exsilio intelligit et solum cum Sanct. in typo aliquid sublimius intuetur, scil. fundationem, splendorem, incrementum Ecclesiae. Nam post 11, 1-10 iam non de tempore exsilii babylonici sermo inferri potest, nisi ordinem rerum plane subverteris.
11:1
… village; but according to the prophecy of Isaiah, "from the stump of Jesse, that is, from the family of David, a shoot will one day spring up, and from its root a branch will blossom, and in that day the root of Jesse will be as a banner to the peoples" (Is. 11, 1, 10), and in B., according to the oracle of Mic. 5, 2 ff., the Savior of the world will be born (cf. Mt. 2, 1, 5 ff.; Lk. 2, 4 ff., 15; Jn. 7, 42): the glory of having given birth …
… Twice there appears the Anointed par excellence, the ideal King indissolubly united to Yahweh (Ps. 2:2; Dan. 9:25 ff.; cf. Is. 61:1), in whom the flourishing of the Davidic line will culminate (cf. Is. 11:1). His reign will imply the priesthood (cf. Ex. 19:6); his kingship will have a charismatic-prophetic character, as for the first "anointed" one, Saul (I Sam. 10:6-13). When later, …
De Cruce (De Pascha; De Ligno Vitae)
DE CRUCE (De Pascha; De Ligno Vitae). - A short poem of 69 hexameters, found among the works of Tertullian (PL, 2, 1113 ff.) or of Cyprian (ed. by Hartel in CSEL, III, pp. 305-308). It sings of the wood planted on Golgotha (virga de radice Jesse, Is. 11:1), which has become the great tree of life. …
Jesse (HEB. ISHAJ; VULG. JESSE)
… (I Sam. 20, 27, 30 f.; 22, 7 f.; cf. 25, 10; II Sam. 20, 1; I Kings 12, 16). Yet this designation, after Isaiah will have used it in a splendid messianic prophecy ("a shoot shall spring from the stump of I., a branch shall blossom from his root"; Is. 11, 1, 10), will become famous; it is enshrined in the Christmas liturgy ("O radix Iesse...").
The characteristics of the M. will be: a) he is of the stock of David: Is. 11, 1; Jer. 23, 5; 33, 15; Ez. 17, 22 (cf. Lk. 1, 32); b) he will be born in Bethlehem: Mic. 5, 1 = Mt. 2, 6; c) of a Virgin: Is. 7, 14 b = Mt. 1, 23; cf. Mic. 5, 2 (the pearl of the messianic …
… Others, with U. Holzmeister (in Verbum Domini, 17 [1937], pp. 21-26), hold that St. Matthew alludes to Is. 11:1, in which the Messiah is called nēser (flower, shoot). …
… Joseph), where it means "prince," or "chosen one," and in Mt. 8:23 (Greek Ναζωραῖος), said of Jesus, in this last case explained variously (Zolli: "the preacher"), but perhaps equivalent only to "Nazarene," with an allusion to the messianic epithet (Is. 11:1) néser "shoot," in reference to the humble origin and life of the Messiah.
… The messianic design, and therefore the very plan of salvation, is connected by the prophets with the family and dynasty of David (Is. 9, 5 ff.; 11, 1; Jer. 23, 5 ff.; 33, 15 ff.; Ezek. 17 etc.).
… Levi 18:12 ff.; IV Esd. 8:52); referring to the messianic tree of Is. 11:1, they describe the future "plant of righteousness" (Ethiopic Enoch 10:16; 62:8; 84:6; 93:2-5). In rabbinic writings, the tree of life represents blessed immortality (Midrash on Cant. …
11:2
… From the number "seven" (the last beatitude is identified with the first) the Bishop of Hippo deduces that the beatitudes are the 7 gifts of the Holy Spirit (Is. 11:2-3), but in inverted order, from the 1st, which coincides with the fear of God, to the last ("peacemakers"), which contains wisdom (De serm. …
I. TESTIMONY OF SCRIPTURE. - The revealed doctrine on the gifts of the Holy Spirit is contained principally in the classic text of Is. 11:2, which the Fathers have often commented on, saying that it applies first to the Messiah and afterwards, by participation, to all the just, because to them the Savior promised to send the Holy Spirit.
Holiness of Christ and of Mary
… He is the Christ, that is, the Anointed, the consecrated one (Dan. 9:25-26; Ps. 2:2), the righteous one (Is. 53:11), filled with the Holy Spirit (Is. 11:2; 42:1; 61:1-2). The New Testament explicitly ratifies these essential data (Mt. 1:20; Lk. 1:35: the conception of Christ. …
… And blessed is he who does not separate himself from me" (ibid. 11, 2-6). No answer could have been more decisive.
… 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 …
11:3
… Moreover, in the Hebrew text, Is. 11:3, the fear of God is mentioned a second time, and in the Old Testament the terms « fear of God » and « piety » have approximately the same meaning. …
11:4
… 2, 3 the equivalent of 'it 6; one could also hold that ὁ ὁίος τῆς ἀπολείας there translates indeed belijd'al; ἀνοίως of II Thess. 2, 8 could translate B. (rendered sometimes by the Septuagint as παράνομος), but it rather reproduces the ἀνοίος of Is. 11, 4 Heb. rāfa). …
11:6
… The messianic Kingdom is the kingdom of full peace (Is. 9:6-7; 11:6-9; 24:10; Ex. 34:25). Christ inaugurated peace and is "our peace" (Eph. 2:14-15; Col. 1:20 εἰρηνοποιήσας), he brought to the world the gospel of peace (Eph. 6:15). Prerogative of …
… The cessation of this instinctive opposition will characterize the messianic age (Is. 11, 6; cf. 65, 25). Weak, inexperienced and in need of guidance and protection (cf. Nathan's apologue II Sam. 12, 3-4), the lamb requires as its correlative the shepherd (cf. Dante, Par. …
… Messianic or eschatological elements are rare and debatable (vv. 652-68). According to some authors Virgil in his fourth eclogue would have been inspired by this book, especially at vv. 785-95, where with images similar to those of Is. 11, 6-9 he describes the messianic peace. …
11:10
His kingdom will be universal, definitive and spiritual: Is. 11, 10; 42, 1-7; 49, 5 ff.; 61, 1 ff.; Jer. 31, 31-34 (= Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; its center of diffusion will be Zion (Hos. 2, 19-24; Is. 2, 2 ff.; Mic. 4, 2 ff.; Jer. 31, 33; …
… There are few cases in which St. Jerome misunderstood the text (cf. Gen. 49, 2; Jer. 31, 15, etc.); more often he supposes (cf. Is. 16, 1) or accentuates (cf. Is. 11, 10; 12, 3; 51, 5) the messianic sense.
11:11
… But the biblical texts that invite us to place C. in Africa, south of Egypt, that is, vaguely in modern Ethiopia (v.), are much more numerous (cf. 2 Kings 19:9; Ps. 67:32; 86:4; Is. 11:11; 18:1; 20:3, 5; Ez. 29:10).
… Isaiah, Jeremiah, Ezekiel raise their voices against E., as against all the other regions then in prominence (cf. Is. 11:11; 21:2; 22:6; Ier. 25:25; 49:34 agg.; Ex. 32:24). A few years before the annihilation of E. the prophet Jeremiah announces it (Ier. 49:34-39); he foretells finally the return of the …
to indicate Mesopotamia in a more general sense, as in Josh. 7:21, while in Gen. 14:1, 9 and Isa. 11:11 it could also indicate another Šin'ār north of Syria.
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.