The folly of trusting to Egypt, and forgetting God. He will fight for his people against the Assyrians.
The prophet further bewayleth the Iewes calamitie, into which they shal fal for their confederacie with the Aegyptians. 5. Yet God wil protect Ierusalem: 8. and ouerthrow Senacharib.
1Woe to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many: and in horsemen, because they are very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord.Guai a coloro, che vanno a cercar aiuto in Egitto, ponendo la loro speranza ne' cavalli, e affidandosi ai cocchi, che sono molti, e ai cavalieri, che sono fortissimi; e non hanno posta la lor fiducia nel Santo d'Israele, e non son ricorsi al Signore.VVOE to them that goe downe into Aegypt for helpe, hoping in horses, and hauing confidence vpon chariots, because they be manie: and vpon horsemen, because they be very strong: and haue not trusted vpon the holie one of Israel, & haue not sought after our Lord.Væ qui descendunt in Ægyptum ad auxilium, / in equis sperantes, / et habentes fiduciam super quadrigis, quia multæ sunt; / et super equitibus, quia prævalidi nimis; / et non sunt confisi super Sanctum Israël, / et Dominum non requisierunt ! 2But he that is the wise one hath brought evil, and hath not removed his words: and he will rise up against the house of the wicked, and against the aid of them that work iniquity.Ma egli il sapiente ha mandati i disastri, e non ha fatte vane le sue parole: e si leverà su a' danni della casa dei perversi, e a' danni degli aiuti di gente versata nella iniquità.But he that is the wise one hath brought euil, and hath not taken away his wordes: and he wil rise vp against the house of the wicked, & against the ayde of them that worke iniquitie.Ipse autem sapiens adduxit malum, / et verba sua non abstulit; / et consurget contra domum pessimorum, / et contra auxilium operantium iniquitatem. 3Egypt is man, and not God: and their horses, flesh, and not spirit: and the Lord shall put down his hand, and the helper shall fall, and he that is helped shall fall, and they shall all be confounded together.l'Egitto è uomo, e non Dio: e i suoi cavalli sono carne, e non ispirito: e il Signore stenderà la sua mano, e l'aiutatore precipiterà, e andrà per terra colui, cui prestavasi aiuto, e tutti insieme saran consunti;Aegypt, a man, and not God: and their horses, flesh, and not spirite: and our Lord shal bowe downe his hand, and the helper shal fal, and he that is holpen shal fal, and they shal al be confounded together.Ægyptus homo, et non deus; / et equi eorum caro, et non spiritus; / et Dominus inclinabit manum suam, / et corruet auxiliator, et cadet cui præstatur auxilium, / simulque omnes consumentur. 4For thus saith the Lord to me: Like as the lion roareth, and the lion’s whelp upon his prey, and when a multitude of shepherds shall come against him, he will not fear at their voice, nor be afraid of their multitude: so shall the Lord of hosts come down to fight upon mount Sion, and upon the hill thereof.Imperocché il Signore ha detto a me: Come un lione, od un lioncello rugge sulla sua preda, e benché vada contro di lui una turba dì pastori, non s'impaurisce pe' loro strepiti, né teme il loro numero: così scenderà il Signor degli eserciti a combattere sul monte di Sion, e sopra la sua collina.Because thus sayth our Lord to me: As if a lion should roare, and the lions whelpe vpon his praye, & when a multitude of shepheards shal come against him, he wil not feare at their voice, and of their multitude he wil not be afrayd: so shal the Lord of hostes descend, to fight vpon mount Sion, and vpon the litle hil therof.Quia hæc dicit Dominus ad me: / Quomodo si rugiat leo / et catulus leonis super prædam suam; / et cum occurrerit ei multitudo pastorum, / a voce eorum non formidabit, / et a multitudine eorum non pavebit: / sic descendet Dominus exercituum ut prælietur / super montem Sion et super collem ejus.
5As birds flying, so will the Lord of hosts protect Jerusalem, protecting and delivering, passing over and saving.Come un uccello, che svolazza (in torno al suo nido), così il Signore degli eserciti proteggerà Gerusalemme, la proteggerà, e la libererà, e in passando la salverà.As birdes that flie, so wil the Lord of hostes protect Ierusalem, protecting and deliuering, passing and sauing.Sicut aves volantes, / sic proteget Dominus exercituum Jerusalem, / protegens et liberans, transiens et salvans. 6Return as you had deeply revolted, O children of Israel.Convertitevi, o figliuoli d'Israele, e quanto fu profondo il vostro allontanamento.Returne as you reuolted deeply ô children of Israel.Convertimini, sicut in profundum recesseratis, / filii Israël. 7For in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you to sin.Imperocché in quel giorno getterà via ogni uomo i suoi idoli d'oro, e i suoi idoli di argento, i quali per gran peccato vi faceste voi colle vostre mani.For in that day man shal cast away the idols of his siluer, and the idols of his gold, which your handes haue made you into sinne.In die enim illa abjiciet vir / idola argenti sui, et idola auri sui, / quæ fecerunt vobis manus vestræ in peccatum. 8And the Assyrian shall fall by the sword not of a man, and the sword not of a man shall devour him, and he shall flee not at the face of the sword, and his young men shall be tributaries.E perirà l'Assiro di spada non di uomo, e la spada non di uomo lo divorerà, e fuggirà non perseguitato dalla spada; e la sua gioventù pagherà tributo:And Assur shal fal by the sword not of man, and the sword not of man shal deuoure him, & he shal flee not at the face of the sword: and his yong men shal be tributaries:Et cadet Assur in gladio non viri, / et gladius non hominis vorabit eum: / et fugiet non a facie gladii, / et juvenes ejus vectigales erunt. 9And his strength shall pass away with dread, and his princes fleeing shall be afraid: the Lord hath said it, whose fire is in Sion, and his furnace in Jerusalem.E pel terrore verrà meno la sua fortezza, e i principi di lui fuggitivi saran senza coraggio: ha detto il Signore, il quale ha suo fuoco in Sionne, e suo focolare in Gerusalemme.and his strength shal passe away at the terrour, & his princes fleing shal be afrayd: our Lord hath sayd it: whose fyre is in Sion, & his fornace in Ierusalem.Et fortitudo ejus a terrore transibit, / et pavebunt fugientes principes ejus, / dixit Dominus: cujus ignis est in Sion / et caminus ejus in Jerusalem.
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Menochius
Salmanasar will ruin the ten tribes. (Menochius)
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Josephus
Words. The Lord will punish the wicked Jews, (Calmet) after the Egyptians. (Josephus, [Jewish Antiquities?] 10:1.)
Worthington
The former would not believe the prophets. (Worthington)
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Hand. If God neglect to support empires, they fall of themselves.
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Calmet
Thereof. He will thence hurl destruction on the distant enemy. (Calmet)
Worthington
He had destroyed Sennacherib's army, 4 Kings xix. Yet they forgot this and other proofs of God's power and love. (Worthington)
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Over. He will protect Jerusalem, notwithstanding the menaces of Sennacherib, as he did his people from the destroying angel.
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Haydock
Revolted. Let your conversion bear proportion (Calmet) with your sins. (Haydock)
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Idols. Their worship was afterwards more severely prohibited, Isaias 30:21.
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Flee not. Hebrew, "flee to himself," lo. Septuagint and Vulgate have read la, "not." The angel destroyed the army, and the king was slain at his return.
Calmet
Tributaries. Ninive being afterwards subject to the Chaldeans, etc. (Calmet)
Vatable
Hebrew, "shall melt." (Vatable)
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Strength. Hebrew, "rock," the king.
Jerusalem, to protect it, (Calmet) and punish the guilty. (Chaldean)
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Concordance Iere. 42.
Both this Prophet, and afterwards •ere••e admonished the Iewes not to trust in the Aegyptians, but they contemning this admonition shewed in their deedes that they distrusted God, not be leuing nor obeying his prophetes: & for the same were at last punished.
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In the meane time God destroyed the armie of Sennaca••b be seging Ierusalem. 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue.
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Concordance Isai. 2.
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St Jerome † AD 420 The Letters of St. Jerome 122.2
… “thou hast forsaken me, yet return, and I will receive thee, saith the Lord.” Isaiah also speaking in the same sense uses almost the same words: “Return,” he cries, “O children of Israel, ye who think deep counsel and wicked.
Pseudo-Cyprian Exhortation to Repentance 1
Also in Isaiah: “Be ye converted, because ye devise a deep and wicked counsel.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.34.4
4. Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, “Thus saith the Lord , Happy is he who hath seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment.”
St Jerome † AD 420 The Letters of St. Jerome 22.21
21. The old law had a different ideal of blessedness, for therein it is said: “Blessed is he who hath seed in Zion and a family in Jerusalem:”
St Jerome † AD 420 The Letters of St. Jerome 57.11
11. It would be tedious now to enumerate, what great additions and omissions the Septuagint has made, and all the passages which in church-copies are marked with daggers and asterisks. The Jews generally laugh when they hear our version of this passage of Isaiah, “Blessed is he that hath seed in Zion and servants in Jerusalem.”
John Cassian † AD 435 The Conferences of John Cassian 21.32
… And so the law chiefly commands men to seek the bonds of wedlock, saying: “Blessed is he that hath seed in Sion and an household in Jerusalem;”
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1. WOE TO THOSE WHO GO DOWN TO EGYPT. — First, Leo Castrius understands by Egypt literally the Romans, and explains all these things concerning the destruction of the Jews by Titus. But this exposition is forced, and twists many things elsewhere. Second, St. Jerome, Cyril and Haymo refer these things to the Jews, who, after Gedaliah was killed, fearing the Chaldeans fled into Egypt. Third, better Adam, Sanchez and others refer these things to Shalmaneser and Sennacherib (for he indeed is Assur, of whom verse 8 speaks); for then many Jews fearing him fled into Egypt. Therefore the former part of the chapter regards the ten tribes, which because they sought help not from God, but from Egypt, hence were overthrown by Shalmaneser, and were carried away into Assyria: the latter part regards the two tribes, which vexed by Sennacherib sought help from God. And indeed in the preceding chapter Isaiah had touched upon the contumacy of the Jews, who wished to trust in Egypt rather than in God; but immediately turning to the happiness of those who placed their hope in God, he seemed to have interrupted his discourse. He returns therefore now to that point, and attempts to censure their folly; yet he does not cease sometimes to speak more openly of the mystery concerning the destruction of the Jews, and their liberation. This chapter therefore is as it were a summary repetition, first, of disapproval, by which flight into Egypt is argued to be shameful, useless and harmful, 1-3. Second, of consolation by which, first, God's aid for the protection and liberation of the people is promised to be swift and efficacious, 4, 5; second, the conversion of the Jews and the abolition of idolatry is foretold, 6, 7; third, the slaughter of the Assyrians inflicted by an Angel, their flight and terror are announced, 8, 9.
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2. HE HIMSELF, THE WISE ONE, BROUGHT (will bring: for it is prophecy) EVIL. — He calls God wise, whom he sets in opposition to the wisdom which the Egyptians foolishly arrogated to themselves, Isaiah xix, 11. AND HE DID NOT TAKE AWAY HIS WORDS, — that is, he will not take away, will not revoke, but will accomplish what he threatened by his word. It is a meiosis or litotes, as if to say: God, who is most wise in his counsels, will bring evil upon both the Egyptians and the Samaritans fleeing into Egypt, that is, destruction through Sennacherib; for he will not take away his threats against them, but will rise up as a sharp avenger against the house, that is, against the ten tribes, which, despising God, fled to the golden calves and to the Egyptians. AND AGAINST THE HELP OF THOSE WHO WORK INIQUITY, — that is, against the Egyptians, who help the ten tribes and are wicked men working iniquity. Others translate it, against the help of the artificers of vanity. Moreover, the artificers or craftsmen of vanity are said to be the Jews, because they thought to fortify themselves against God's avenging hand with vain protection, namely, the illicit help of the Egyptians. We are taught here that in adversities and dangers there is nothing better than, denying our own judgment, to subject ourselves entirely to God; because in all the anxiety of avoiding evil, with which the unbelieving torment themselves, nothing is firm: indeed, the wrath of God is provoked, as it were deliberately, by these deceptive artifices of the flesh.
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3. EGYPT, MAN, AND NOT GOD. — "Egypt," that is, the Egyptian, as if to say: the Egyptians are fragile and weak men; why therefore do you flee to them, and not rather to God, who is immortal and most strong, against whom to fight is the same as if flesh, that is, man, were to fight against spirit, that is, against wind, or rather against an angel or demon? THE LORD WILL INCLINE HIS HAND, — namely, to strike both the Egyptians, who provide aid, and the ten tribes, which expect help from them.
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4. FOR THUS SAYS THE LORD. — He proves by a contrary example that the Samaritans did wrong in fleeing not to God but to the Egyptians: because namely the two tribes, invoking God alone, escaped unharmed from the enemy. AS A LION ROARS. — Here he turns to Hezekiah and the two tribes which, pressed by Sennacherib, fled not to the Egyptians but to God: and therefore God, like a most strong lion fighting for his prey and food, protected them. Procopius notes that a lion, when preying, first strikes down both cattle and their keepers with his roar: then he attacks and tears them apart: thus God first roars, that is, threatens through the Prophets; then crushes, tears and destroys men obstinate in their sins.
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5. AS BIRDS FLYING. — He compared God the protector of Hezekiah first to a lion, on account of strength, because he is able to protect his own. Secondly, here he compares him to a bird brooding over its young, which wishes in every way to protect them from the hawk and the fowler, indeed exposes its own life to danger for its young. In the lion therefore is noted strength, in birds piety, clemency and diligence: the latter that he may will, the former that he may be able to preserve those who have committed themselves to God's faith and aid. Note: Chapter x, 14, Sennacherib threatened the Jews and nations that he would destroy them like nests with their young: here, alluding to and as it were answering him, the Lord promises that he will defend the Jews, as a bird defends its nest and young with its beak and wings, while it nourishes them in the nest and gradually accustoms them to flight. Homer uses the same image, Iliad xviii, 161: "As the fulvous lion, when very hungry, cannot be driven from the carcass by shepherds who dwell in the fields." Thus Christ, Matthew xxiii, compares himself to a hen gathering her young under her wings. So St. Jerome. Hence symbolically, Plato in the Phaedrus, as Castrius says, asserts that sublime and divine men become winged and generate wings, by which, as birds and eagles, they fly away to heaven.
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6. RETURN AS DEEPLY AS YOU HAD RECEDED. — In Hebrew more forcefully, as you have deepened iniquity, as if to say: As you have deeply turned away from me and descended to your idols and crimes: so now seriously and from the depths of your heart return to me. He addresses the ten tribes, that by the example of the two they may return to God; likewise certain Jews from the two tribes, who under Ahaz had turned with him to idols and crimes.
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7. FOR IN THAT DAY A MAN WILL CAST AWAY HIS IDOLS. — These depend on and are to be explained by the following verses, as if to say: Return to God, O ten tribes! for thus you will experience his aid, just as the two tribes will soon experience it, when, having cast away all the idols which some of them made in the time of Ahaz, they will worship me with one accord and with their whole heart, and will call upon me: then indeed I will free them and will strike down Assur, that is, Sennacherib who oppresses them.
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8. AND ASSUR SHALL FALL BY THE SWORD NOT OF A MAN. — Hence it is clear that here we are not dealing with the Chaldeans, but with Sennacherib: for he was Assur, who fell "by the sword not of a man," but of an Angel, who in one night from his forces struck down 185,000. Thus St. Jerome. See here that the world is nothing other than the perpetual ruin of every kind and condition of men. AND HIS YOUNG MEN SHALL BE TRIBUTARIES, — that is to say, the Assyrians, who were accustomed to exact tribute from others, shall now be compelled to pay the same, both to the Chaldeans, and to the Persians and Medes, etc. In Hebrew it is, and his young men shall be in liquefaction; that is, they shall fall in spirit and as it were melt away. Thus Vatablus. Pagninus, they shall be dissolved; the Septuagint, they shall be overcome, the young men, that is, formerly ardent, warlike and fierce. Our translator renders it most excellently, tributaries shall be: for the Hebrews call tribute mas, that is liquefaction, from the root masas, that is, he liquefied, because tributes liquify the wealth of each, and gradually gnaw away and consume it.
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9. AND HIS STRENGTH SHALL PASS AWAY FROM TERROR, — that is to say, the spirit and strength of Sennacherib and the Assyrians shall pass away, shall vanish and fall from the terror of the Lord striking down their camp: for all, shaken with fear, shall either be slain, or as if lifeless shall flee. AND THEY SHALL BE AFRAID IN THEIR FLIGHT. — For fleeing in Hebrew is nes, that is from the standard, says Vatablus, that is from the forces of the Angels invading the Assyrians: and perhaps the Angels had standards, as it were soldiers and armies of the Lord. The Chaldean renders it, on account of the miracle, namely of such great slaughter: our translator reads minnos, that is from fleeing, that is in flight, fleeing. WHOSE FIRE IS IN SION, AND HIS FURNACE IN JERUSALEM. — It is remarkable that the Septuagint renders it: Blessed is he who has in Sion seed, and household in Jerusalem. For Symmachus also renders it, as our Interpreter: He has fire in Sion, and an oven in Jerusalem; and Aquila and Theodotion: Light to him in Sion, and an oven in Jerusalem. The sense is, as if he were to say: God shall thus lay waste and burn up the Assyrians for the sake of the Jews; because in the altar with perpetual fire he is worshipped by them in Sion. Secondly, because in the temple he dwells as a citizen, nay as the Lord of Jerusalem. Whence the Septuagint renders: Blessed (is God) who has in Sion seed, and household in Jerusalem. Wherefore he himself shall protect this city of his, nay his royal seat, and as it were fire issuing forth from his temple and altar, shall leap upon the Assyrians his enemies, and shall consume them like straw and wood as a devouring flame, says St. Jerome; see what is said at cap. x, 17. Thirdly, symbolically Sanchez, that is to say, God shall therefore have fire and thunderbolts, which he may hurl at the enemies of his people; because among us fire always burns in the worship of God: we therefore present ourselves as it were as weapons to God, which he may use against his enemies for us, while we reconcile him to ourselves through victims and prayers, and render him hostile to our enemies, and sharpen his wrath: just as on the other hand by our sins we arm the fury of God against us, stirring him up, and treasuring up wrath for ourselves, as Paul says, Rom. II, 5. Let Princes, Magistrates and citizens note this, and let them say that they should not reject churches and monasteries, nor prefer to them the houses of citizens, as if these increase the city: for those who have temples and altars in their neighborhoods and streets, have God dwelling in them as a neighbor and household member, nay as a protector and guardian, who as it were fire shall defend them, "whose fire is in Sion, and his furnace in Jerusalem." We know how Egypt flourished both in temporal and spiritual matters, when in it dwelt Antony, Macarius, Pambo, etc., nay Oxyrhynchus and other cities were almost inhabited by monks, so that there were as many monasteries as houses; as many, nay more, monks than citizens. The Gentiles also saw this, and therefore in all their cities and assemblies had temples, so that they might have gods as neighbors, nay as inhabitants and protectors. Hear Plutarch, lib. Against Colotes, near the end: "If you traverse the lands, you can find cities lacking walls, letters, kings, houses, wealth, currency; you would not know of gymnasiums and theaters: a city lacking temples and gods, which does not use prayers, oaths, oracles, does not sacrifice for the sake of good things, does not strive to avert evils by sacred rites, no one has ever seen. But I think a city could more easily be built without soil, than a state could be gathered together or stand firm with the opinion concerning gods completely removed. Moreover, that which contains all society (namely the religion, fear and worship of the divine), is the foundation of all laws." Aristotle said, Rhetoric to Alexander: "The gods are more favorable to those who worship them most." Cicero dared to boast, in the oration On the Response of the Haruspices, that the Romans "surpassed all nations not by cunning or strength, but by piety and religion." Therefore Maecenas prudently advised Augustus, in Dio Cassius, lib. LII: "That divine power, in every way, at every time, worship yourself according to the laws of your fathers; and cause others to worship it." For, as Diogenes says in Stobaeus, "it is fitting that what is best be worshipped by the best; and what commands, by the one commanding." And Justin, lib. VIII: "He is rightly held by the gods to be nearest, through whom the majesty of the gods is vindicated." Why God is represented by fire, and appeared in fire, I have said at Exod. cap. xxiv, vers. 17, and Deuteronomy cap. IV, vers. 15, and Hebrews cap. XII, 29. Mystically, this "fire" is charity, by which God is especially worshipped in the Church. For in this, and through its author the Holy Spirit, God dwells and rests in the mystical Jerusalem and temple, that is in the Church and its Saints. Whence St. Gregory, homily 21 on Ezekiel: "From the love, he says, of the Lord in Sion is fire, in Jerusalem a furnace: because here we burn somewhat with the flames of his love, where we contemplate something of him: but there we shall burn fully, where we shall see fully him whom we love." For by Sion he understands the Church militant, by Jerusalem the triumphant: and it is more to be a furnace (for in it there is a vaster flame) than a fire. St. Jerome understands by fire the illumination and judgment of God, by which he illuminates the just, blinds and consumes sinners, concerning which Dan. vii, 9.
Machine translation from the Latin, not reviewed.
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In parte ista comminatur utrisque simul, scili- cet Aegyptiis et Judaeis: et circa hoc duo facit. Primo ponit comminationem; secundo consolationem, ibi, Quia haec dicit Dominus ad me. Circa primum duo ponit. Primo culpam ex confidentia humani auxilii, In equis sperantes: Psalm. 32: • Fallax equus ad salutem; in abundantia virtutis • suae non salvabitur: • et ex contemptu divini auxilii, ibi, Et non sunt confisi. Contra in Psal. 19: « Hi in curribus et hi in equis, nos autem in • nomine Dei nostri speravimus. » Secundo com- minatur poenam, ipse autem: et primo contra con- temptum divini auxilii; secundo ponit Dei sapien- tiam, et sententiae firmitatem, Et verba non abstu- lit: idest, non irrita fecit quae per prophetas com- minatus est. Num. 25: « Non est Deus ut homo • ut mentiatur, nec ut filius hominis ut mutetur. » Et subjungit poenam: Et contra auxilium operan- tium iniquitatem. Job 4: « Qui habitant domos • luteas, et terrenum habent fundamentum. » Et subjungit poenam, Et consurget.
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Contra fiduciam humani auxilii ponit eorum debilitatem, Aegyptus homo. Ezech. 28: « Cum sis homo, et non Deus,
nia convertit. Rom. 8: « Scimus quoniam dili- • gentibus Deum omnia cooperantur in bonum. » Quarto quia expeditum facit. Joan. 14: « Si quis • diligit me, sermonem meum servabit. » Quinto quia sursum trahit. Cant. 3: « In lectulo meo qua- • sivi quem diligit anima mea; quaesivi illum, et • non inveni. »
• in manu odientium te, morte incircumcisorum • morieris. » Et subjungit poenam, Et corrut auxiliator. Job 4: « Qui habitant domos etc. » ut supra. « Quia haec dicit Dominus ad me. » Hie ponit consolationem, promittens per Deum liberationem ab hostibus, a quibus per Aegyptios libe- rari non potuerunt. Et circa hoc tria facit. Primo ponit Judaeorum defensionem sub similitudine leo- nis defendentis, dicens: Vos et Aegyptii peribitis, in quibus confidebatis me contempto: quia haec dicit Dominus, qui solus salvat. Ut praelietur, tamquam defensor contra illos qui impediebant ae- dificationem templi post reditum de captivitate. Vel contra Assyrios Oseaë 15: « Ego ero eis quasi • leaena, sicut pardus in via Assyriorum. » Et sub similitudine avis protegentis, Sicut aves: Matth. 25: • Quotes volui congregare filios tuos, sicut galli- • na congregat pullos suos sub alis, et noluis[i]? Deut. 52: « Sicut aquila provocans ad volandum • pullos suos, et super eos volitans. » Secundo ponit hostium destructionem, promittens consilium ad hoc merendum, Convertimini sicut in profun- dum recerseratis, filii Israel. Prov. 48: « Impius • cum in profundum venerit peccatorum, contem- • nit. » Rom. 6: « Sicut exhibuistis membra ve- • stra servire iniquitati ad iniquitatem, ita nunc • exhibete membra vestra servire munditiae in • sanctificationem. » Et ponit complementum, In die illa. Supra 2: « In die illa projiciet homo ido- • la sua. » Et ponit fructum, scilicet ipsam de- structionem quantam ad occisorum necem, In gla- dio. Deuter. 32: « Gladius meus devorabit carnes. » Et quantum ad residuorum deletionem in fuga, ti- morem et servitutem, quia vecigales, primos Ba- bylonis.
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Tertio ponit utriusque confirmationem: Dixit Dominus cujus ignis, comburens Assyrios. Supra 10: « Erit lumen Israel in igne, et Sanctus • ejus in flamma. » Vel ignis in altari thymiamatis. Caminus, in altari holocaustorum. Lev. 6: « Ignis • in altari meo semper ardebit. » Vel ignis cari- tatis in Ecclesia militante imperfecte, sed cami- nus in Ecclesia triumphante perfecte. Item nota, quod caritas dicitur ignis. Require in praecedenti collatione ante hoc capitulo.
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v. 1 « Vae qui descendunt in Aegyptum ad auxilium in equis sperantes. et habentes fiduciam super quadrigis, quia multae sunt, et super equitibus, quia praevalidi nimis, et non sunt confisi super Sanctum Israel et Dominum non requisierunt » | — dixerant contumaces 30, 16 : ad equos fugiemus ; iam quam stultum sit tale consilium propheta declarat (cf. For.), quasi per singula illud explicans : in equis, quadrigis, equitibus spem salutis ponunt, Deum vero foederis fidelissimum (cf. lave, quae notavi ad Os. 2, 20; 12, 5. Ioel 2, 32) et Sanctum Israel (cf. 6, 3) qui pro populi sui salute et incolumitate velut pro sua gloria zelator exsistit, non respiciunt ; de vero auxilio non curant, quamvis ipsa Dei nomina potentissimum auxilium et maximam iuvandi pronitatem ipsis certo promittant. Ab Aegypto equos et quadrigas expetunt, quibus Iudaei potissimum carebant, sed quibus Assyrii valebant (cf. 5, 28) et Aegyptii quoque (cf. 36, 9. Ex. 14, 9 ; 15, 4. 3 Reg. 10, 28. 2 Par. 11, 3. Ier. 46, 4. 9. Cant. 1, 8) — quare Rabsaces irridens Iudaeis dicit : « dabo tibi duo millia equorum nec poteris ex te praebere ascensores eorum » (36, 8). Quanta autem caecitate et stoliditate Deum seponant et negligant, propheta exsequitur
31:2
v. 2 « ipse autem sapiens, adducit malum et verba sua non abstulit, et consurget contra domum pessimorum et contra auzilium operantium iniquilalem » ; — hebr. et etiam ipse sapiens et adducet malum... secum ergo recogitent, dum Dominum obliti omnia ab equis et quadrigis exspectant, Dominum quoque satis esse prudentem et sapientem, ut quae decrevit in opus deducat. Bene notat For. : « initio superioris capitis vidimus, quo pacto suae prudentiae et corsiliis innixi auxilium Aegyptiorum implorare decrevissent ; ad illud ergo respiciens non sine quadam irrisione addit est autem ?pse quoque sapiens q. d. ipse quoque Dominus iuxta sapientiam suam scit quid facto opus sit, et quid vestra isthaec contumacia mereatur ut non ignorat, ita quoque vicem sapientissime rependet ». Secum ergo perpendant, Deum verba ac decreta non retractare vel irrita reddere ; quare eveniet quod annuntiavit : consurget : ergo potentiam suam in sceleratos eximie manifestabit et auxilium quod ab impiis sperant egregie evertet et deiiciet; domus malorum (cf. 1, 4) sunt impii Iudaei, auxilium operantium iniquitatem est Aegyptiorum idololatrarum. En, quomodo Sanctus Israel ad quem non respiciunt (v. 1) sanctitatis suae rationem habens iniquitatem persequatur et prosternat ! Iam quomodo Dominus consurgat et quid ipse potentissimus valeat, propheta enucleatius oculis subiicit
31:3
v. 3 « Aegyptus homo et non Deus, et equi eorum caro et non spiritus, et Dominus inclinabit manum suam et corruet auxilialor et cadet cui praestatur auxilium simulque omnes consumentur » ; — homo CN terrigena, 5x Deus fortis; spiritus vitam iribuit et vires, caro de se iners est ac impotens : ergo infirmissima quaeque amplectuntur; ipsam vero fortitudinem fontemque omnis vitae ac vigoris negligunt. Hanc Dei virtutem nervose depingit; Dominus extendit manum (hebr.) et omnes, Aegyptii et Iudaei impii, corruunt et consumuntur ; ironice dicit adiuvantem et adiutum ; uterque levissimo Dei nutu interibit. Hoc est illud verbum quod Deus non aufert (v. 2). Hac autem ratione Deus aget, quia ipse populi sui causam agere ac tueri vult :
31:4
v. 4 « quia haec dicit Dominus ad me : quomodo si rugiat leo et catulus leonis super praedam suam — et cum occurrerit ei multitudo pastorum, a voce eorum non formidabit et a multitudine eorum non pavebit, — sic descendet Dominus exercituum ut proelietur super montem Sion et super collem eius »; — hebr. contra quen convocatur multitudo pastorum ; leo praedam non dimittit; multo minus Deus populum sibi sanctum ac dedicatum derelinquet ; quare ipse tamquam /leo in arenam quasi descendit; vae ergo ei qui consiliis Dei obsistet. Comparatione ea quae more poetarum epicorum iucunda quadam amplitudine proponitur, animus leonis intrepidus, excelsus, acer, ad nullius occursum cedens sed placida quadam maiestate imbecilles spernens conatus egregie depingitur (cf. Sanct. ; in ea imagine debilem quandam cernant adumcoelestia et terrestria praesto sunt (cf. ad Os. 12, 5. Mich. 4, 3). Utileo rugit super praedam eam defendens et fortiter retinens, ita Deus super Sion certamen init; quare sensus esse nequit : contra Sion pugnabit (uti volunt Hitz. Del. Naeg.), sed super Sion stans pro Sion pugnabit, uti veteres interpretes rite explicant. Dei autem adversariis omnes adnumerari debent qui eius consiliis quovis modo obnituntur ; ergo non solum Assyrii, verum etiam ii ex Iudaeis qui ad urbem sanctam regnumque tuendum conamina adhibent Dei voluntati contraria i. e. qui foedere aegyptiaco sese tutari volunt. Contra hos omnes Deus, uti leo praedam, urbem suam defendit; nam ii quoque Deo suam velle eripere praedam recte censentur. Ita facile elucet, quomodo Deus ita super montem Sion proeliari dicatur, ut et urbem suam eo quo ipsi placet. modo liberet et simul cum Assyriis impios ex Iudaeis perdat. Hoc sensu aliqua ratione Deum contra Sion in pugnam descendere dici. potest; sed super Sion ita simpliciter explicari nequit; Deus enim nunquam contra Sion i. e. contra theocratiam vel regnum illud sacrum cuius ipse est rex ac Dominator arma capessit, sed solum contra eos qui illud quolibet modo impugnant; praeterea quae sequuntur clarissime modum exhibent quo Dominus proeliaturus sit super Sion. In priore.comparatione fortitudo depingitur et prostratio conatuum adversariorum, in altera tenera Dei clementia ac studium amantissimum suos tutandi
31:5
v. 8 « sicut aves volantes, sic proleget Dominus exercituum. Jerusalem. protegens et liberans, transiens et salvans »; — iransiens 1. e. parcens mD5 cum allusione ad Ex. 12, 23, sicut enim olim transcendit ostium domus Israelitarum vastator angelus percutiens Aegyptios, ita Assyriis per angelum percussis ipsi secure degent (cf. Mald. For. Calm. Troch.). Comparatio suavem spirat Domini amorem et sedulitatem ; « quemadmodum volucris pullos contegit usque adeo ut, etiamsi serpens vel quidvis aliud pullis perniciem moliatur, non exterrita fugiat, sed mira sollicitudine nidum circumvolitet/ omniaque tandem periclitetur, quo possit a pullis suis pestem avertere, sic Dominus Sionem, hoc est, hominum fidelium nationem ita proteget, ut nunquam ab illius praesidio discedat, sed illam perpetuo singulari cura tueatur » (Osor.). In hebr. ad teneram curam declarandam aves matres significantur. Si igitur ipse Deus pari fortitudine atque amore causam Sionis et regni tuendam suscipit, quid aliud consequitur, nisi ut tali Deo se totos committant? Unde
31:6
v. 6 « convertimini sicut in profundum recesseratis, filii Israel »! — lacob patriarcha fide, constanti pietate, magno benedictionis desiderio nomen sortitus est Israel (Gen. 329, 28; vide ad Os. 12, 4); ea appellatione ad imitandum patris exemplum provocantur, idque eo magis decet quia profundam fecerunt defectionem (hebr.) i. e. summo studio totisque viribus aversionem persequebantur vel multiplicabant (For.); pro magnitudine igitur peccati agant poenitentiam vel tam serio tantoque animi affectu ad Deum revertantur, quanto ab eo recesserant (Mald.) aut « tantum sursum excitate cor veswum, quantum deorsum illud depressistis » (Sanct.), « tanto studio pietatem recolite, quanta fuit illa perfidiae labes » (Osor.); ad quem locum S. Thom. illud S. Pauli in memoriam revocat simili modo dictum : sicut exhibuistis membra vestra servire iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire munditiae (iustitiae) in sanctificationem (Rom. 6, 19). Hanc admonitionem propheta prius fulcit eo quod mox malis eruditi idola cum abominatione proiicient maxima, experti damnum et stoliditatem idololatriae
31:7
v. 1 « in die enim illa abiiciet vir idola argenti sui et idola auri sui quae fecerunt vobis manus vestrae in peccatum » ; — effertur stupiditas idololatrarum ; ex sus rebus opibusque ipsi sibi suis manibus fabricantur idola (cf. 9, 20; 44, 12 seq.) — et quali fructu? in peccatum, ut culpis se poenisque implicent et ad ruinam properent; vel ex hebr. ipsum quoque idolum vocari potest peccatum, iniquitas ; quo sensu vide ad Os. 10, 10. Am. 8, 14. Quia igitur idola cultoribus suis maxima afferent damna, ita ut ipsi eorum pertaesi illa abiiciant, iam nunc admonentur, ut reditu ad Deum vivum facto illam praecaveant confusionem et experientiam turpissimam. -—— Alteram dein addit exhortationis in v. 6 factae rationem potentissimam : Deus ipse miro modo Assyrios deiiciet et perdet, zelam suum pro lerusalem manifestans
31:8
v. 8 « et cadet. Assur in gladio non viri et gladius non hominis vorabit eum et fugiet non a fccie gladii, et' iuvenes eius vectigales erunt.
31:9
v. 9 et fortitudo eius a terrore transibit et. pavebunt. fugientes principes eius, dixit Dominus, cuius ignis est in Sion et caminus eius in lerusalem »; — non gladio humano, sed divino angeli percussoris cadet; id repetito effertur, quia eo foedus aegyptiacum reprobatur. Nota quanta solertia et amplitudine ruina Assyriis inferenda describatur : ter exitium illorum divinitus infligendum generatim annuntiatur; deinde tres ordines speciali ratione enumerantur sorte exitiali perimendi : éwvenes, ergo populi robur et spes, servituti addicentur, petra eius prae horrore fugiet (hebr.) i. e. totum illud quo fortitudo Assyriorum et pompa consistit; cf. 10, 18 : gloria saltus eius ; praecipue igitur robur exercitus et milites iam multis bellis exercitati et probati, quos rupis instar firmiter consistere et firmum reliquis praestare praesidium sperari licebat, demum principes eius pavebunt a signis (hebr.), terrore percussi fugient a vexillis, vexilla militaria turpi fuga deserent; ita caedes, servitus, fuga invasioni Assyriorum finem imponet (cf. 31, 36. 37). Ita enim statuit Dominus, quia in Sion, in arce scil. regni davidici, et in Ierusalem, in metropoli theocratiae, sedem suam fixit; quare ibi habitat quasi ignis consumens (cf. Deut. 4, 94), qui peccatores devoret et ligna, fenum stipulamque consumat (S. Hier.); cf. 10, 47; vel quod plerisque probatur, Deus urbem suam defendet, quia ibi sacrificiis colitur et altare suum cum iugi sacrificio et igne perpetuo habet (cf. 29, 4; Sanct. Sasb. Mald. Sa, Est. Pint. For. Lap. Men. Tir. Calm. Schegg, Rohl. Troch.). In primo membro v. 9 vertendo interpretes variant. Alii enim explicant : ad petram suam (arcem) prae metu fugiet (Vat. Malv. Mar.), alii : petram suam prae timore transibit i. e. « tanto metu hostis perculsus erit, ut et ipsa munimenta quae ipsi sunt transiturus sit fugiens quippe non ausurus prae metu se iis committere » ( Ros. Bauer, Doederlein, Ges.), vel petram. explicant locum refugii, cavernas, specus vel montes praealtos, ubi victi refugium et tutamen quaerere solent (cf. Iud. 90, 47. Ier. 47, 98), in quibus tamen consistere non audent, cum in ipsis cernant signa erecta a lüdaeis, quibus omnes ad arma et ad hostes . persequendos convocentur. Ita ex membro sequenti pavere a signis quibusdam . explicare placuit (cf. Ros. Kn. Drechsl.) Verum hae explicationes subtiliores videntur. Verbis optime accommodatur simplex versio : petra eius prae horrore fugiet (cf. For. Calm. Net. Rohl. Del. Naeg.). Sed in petra explicanda non omnes consentiunt; volunt alii vocem diei de rege Assyriorum (Calm. Net, Rohl. Del. Naeg. Bred.) propter membrum parallelum de principibus ; sed principibus praeter regem alia.quoque vi parallelismi opponi vel adiungi possunt. Unde praeplacet cum Chald. explicare petram : robusti eius in interitum erunt. Ita fortitudinem quoque S. Hier. intellexit, ita For. Mald. Sanct. Sasb. Lap. Men. — LXX praebent : « petra cireumdabuntur quasi vallo et vineentur, qui autem fugerit capietur » ; ad quod S. Hier. notat : « quid sibi velit quod in Septuaginta legitur, scire non valeo ». j In textu mas. v. 8 legitur in tertio membro et fugiet a facie gladii scil. eum lectione 35, ita ut postquam bis dictum est eum iri consumptum gladio eius qui non sit homo, tertia vice eadem assertio repetatur et gladius divinus innuatur. Eandem lectionem tuentur Syrus et Chald., dum LXX, vulg. et aliqui codices apud de Rossi et (teste Del.) Iudaei orientales N5 non legunt.
31:3
… weighs spirits (Prov. 16, 2 and 21, 2), who infuses into Adam's body a spiritual soul that must return to him after death (Gen. 2, 7; Eccl. 12, 7); "God is Spirit, and those who worship him must worship him in spirit and truth" (Jn. 4, 24; cf. Is. 31, 3; Wis. 1, 6; 6, 24; 9, 17). Nor do the biblical expressions cause difficulty, which present God metaphorically, as a man who walks, speaks, etc. (v. ANTROPOMORFISMO).
SPIRIT AND FLESH. - Antithesis of biblical anthropology between the perishable and the enduring in man, analogous to the antithesis between man and God already clear in Is. 31:3.
31:9
… "Jahweh has his fire in Zion and his furnace in Jerusalem" (Is. 31, 9; cf. 30, 33).
31:10
… Ez. 47, 1-12; etc. (cf. the image of the table set: Mt. 22, 4; Lk. 14, 15-24). To the reborn Israel, the assistance of Yahweh (Is. 40-66) assures the triumph over present enemies (Ez. 35-36) and future ones (Ez. 38-39; Dan. 7-12) and every prosperity (Is. 31, 10-14; Ez. 34, 25-29; etc.).
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.