God’s revenge against the enemies of his church. The happiness of the heavenly Jerusalem.
Sennacherib beseeging and threatning Ierusalem, shal be ouerthrowne by Angels. 13. that both wicked arrogant infidels may feele the hand of God, and faithful sinners repenting after great terror be comforted.
1Woe to thee that spoilest, shalt not thou thyself also be spoiled? and thou that despisest, shalt not thyself also be despised? when thou shalt have made an end of spoiling, thou shalt be spoiled: when being wearied thou shalt cease to despise, thou shalt be despised.Guai a te, che saccheggi: non sarai tu pur saccheggiato? E a te, che disprezzi, non sarai tu pur disprezzato? Quando avrai finito di saccheggiare, sarai tu saccheggiato: allorché stanco finirai di disprezzare, sarai disprezzato.VVOE to thee that spoilest, shalt not thy selfe also be spoiled? and that despisest shalt not thy self also be despised? when thou shalt haue ended spoyling, thou shalt be spoyled: when being wearied thou shalt cease to contemne, thou shalt be contemned.Væ qui prædaris ! nonne et ipse prædaberis ? / et qui spernis, nonne et ipse sperneris ? / Cum consummaveris deprædationem, deprædaberis; / cum fatigatus desieris contemnere, contemneris. 2O Lord, have mercy on us: for we have waited for thee: be thou our arm in the morning, and our salvation in the time of trouble.Signore abbi pietà di noi; perocché te noi abbiamo aspettato: sii tu nostra fortezza al mattino, e nostra salute al tempo della tribolazione.O Lord haue mercie vpon vs: for we haue expected thee: be our arme in the morning, and our saluation in the time of our tribulation.Domine, miserere nostri, / te enim exspectavimus; / esto brachium nostrum in mane, / et salus nostra in tempore tribulationis. 3At the voice of the angel the people fled, and at the lifting up thyself the nations are scattered.Alla voce dell'Angelo fuggirono i popoli; e alzandoti tu le nazioni furon disperse.At the voice of the Angel the peoples fled, and at thy exaltation the nations are dispersed.A voce angeli fugerunt populi, / et ab exaltatione tua dispersæ sunt gentes. 4And your spoils shall be gathered together as the locusts are gathered, as when the ditches are full of them.E le vostre spoglie saranno raccolte, come si raccolgono i bruci, quando di essi s'empion le fosse.And you spoiles shal be gathered together as the locust is gathered, as when the ditches shal be ful therof.Et congregabuntur spolia vestra sicut colligitur bruchus, / velut cum fossæ plenæ fuerint de eo. 5The Lord is magnified, for he hath dwelt on high: he hath filled Sion with judgment and justice.È stato glorificato il Signore, che abita nell'alto: ha ripiena Sionne di equità, e di giustizia.Our Lord is magnified, because he hath dwelt on high: he hath filled Sion with iudgement and iustice.Magnificatus est Dominus, quoniam habitavit in excelso; / implevit Sion judicio et justitia.
6And there shall be faith in thy times: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure.E regnerà ne' tuoi tempi la fede: la sapienza, e la scienza son sue ricchezze salutari: e il timor del Signore il suo proprio tesoro.And there shal be fayth in thy times: riches of saluation wisdom and knowlege: the feare of our Lord that is his treasure.Et erit fides in temporibus tuis: / divitiæ salutis sapientia et scientia; / timor Domini ipse est thesaurus ejus. 7Behold they that see shall cry without, the angels of peace shall weep bitterly.Ecco che que' di fuori in veggendo alzeranno le strida, i nunzj di pace piangeranno amaramente.Behold they that see shal crie without, the angels of peace shal weepe bitterly.Ecce videntes clamabunt foris; / angeli pacis amare flebunt. 8The ways are made desolate, no one passeth by the road, the covenant is made void, he hath rejected the cities, he hath not regarded the men.Le strade sono deserte, nissuno più passa pe' sentieri, è rotto il patto; egli a gettate a terra le città; non fa conto degli uomini.The wayes are dissipated, the passenger by the path hath ceased, the couenant is made frustrate, he hath reiected the cities, he hath not estemed the men.Dissipatæ sunt viæ, / cessavit transiens per semitam: / irritum factum est pactum, projecit civitates, / non reputavit homines. 9The land hath mourned, and languished: Libanus is confounded, and become foul, and Saron is become as a desert: and Basan and Carmel are shaken.La terra è in pianto, ed in abbattimento: il Libano è disonorato, e negletto: il Saron è cangiato in deserto: Basan, ed il Carmelo sono spogliati.The land hath moorned, and languished: Libanus is confounded, and become foule, and Saron is made as a desert: and Basan is shaken, & Carmel.Luxit et elanguit terra; / confusus est Libanus, et obsorduit: / et factus est Saron sicut desertum, / et concussa est Basan, et Carmelus. 10Now will I rise up, saith the Lord: now will I be exalted, now will I lift up myself.Adesso mi alzerò io, dice il Signore: adesso sarò io esaltato, adesso sarò glorificato.Now wil I rise vp, sayth our Lord: now wil I be exalted, now wil I be lifted vp.Nunc consurgam, dicit Dominus; / nunc exaltabor, nunc sublevabor. 11You shall conceive heat, you shall bring forth stubble: your breath as fire shall devour you.Concepirete focosi disegni, il parto sarà di stoppie: il vostro spirito stesso qual fuoco vi divorerà.You shal conceiue heate, you shal bring forth stubble: your spirit as fire shal deuoure you.Concipietis ardorem, parietis stipulam; / spiritus vester ut ignis vorabit vos.
12And the people shall be as ashes after a fire, as a bundle of thorns they shall be burnt with fire.E saran questi popoli come la cenere, che rimane dopo un incendio, come fascio di spine saranno arsi dal fuoco.And the peoples shal be as ashes of a great fyre, thornes gathered together shal be burned with fyre.Et erunt populi quasi de incendio cinis; / spinæ congregatæ igni comburentur. 13Hear, you that are far off, what I have done, and you that are near know my strength.Udite voi, che siete lontani, le cose, che io ho fatte, e voi vicini imparate a conoscer la mia possanza.Heare ye that are far of, what thinges I haue done, and ye that are neere, know my strength.Audite, qui longe estis, quæ fecerim; / et cognoscite, vicini, fortitudinem meam. 14The sinners in Sion are afraid, trembling hath seized upon the hypocrites. Which of you can dwell with devouring fire? which of you shall dwell with everlasting burnings?Si sono atterriti in Sionne i peccatori, la paura è entrata addosso agl'ipocriti. Chi di voi potrà abitare con un fuoco divoratore? Chi di voi abiterà tra gli ardori sempiterni?The sinners are terrified in Sion, trembling hath possessed the hypocrites. Which of you can dwel with deuouring fyre? which of you shal dwel with euerlasting heates?Conterriti sunt in Sion peccatores; / possedit tremor hypocritas. / Quis poterit habitare de vobis cum igne devorante ? / quis habitabit ex vobis cum ardoribus sempiternis ? 15He that walketh in justices, and speaketh truth, that casteth away avarice by oppression, and shaketh his hands from all bribes, that stoppeth his ears lest he hear blood, and shutteth his eyes that he may see no evil.Colui, che cammina nella giustizia, ed è verace nel suo parlare, e abborrisce gli acquisti della calunnia, e dalle sue mani rigetta ogni donativo, e le orecchie si tura, per non ascoltare il sangue, e serra i suoi occhi per non vedere il male.He that walketh in iustices, and speaketh truth, that casteth away auarice of oppression, and shaketh his handes from al gift, that stoppeth his eares lest he heare bloud, and shutteth his eyes that he may see no euil.Qui ambulat in justitiis et loquitur veritatem, / qui projicit avaritiam ex calumnia, / et excutit manus suas ab omni munere, / qui obturat aures suas ne audiat sanguinem, / et claudit oculos suos ne videat malum. 16He shall dwell on high, the fortifications of rocks shall be his highness: bread is given him, his waters are sure.Questi abiterà in luogo altissimo, la sua elevazione sarà sopra una rocca di vivo sasso: è dato a lui il suo pane, le sue acque non mancano giammai.This man shal dwel on high, the munitions of rockes shal be his highnes: bread is geuen to him, his waters are faithful.Iste in excelsis habitabit; / munimenta saxorum sublimitas ejus: / panis ei datus est, aquæ ejus fideles sunt.
17His eyes shall see the king in his beauty, they shall see the land far off.Gli occhi di lui vedranno il Re nella sua gloria, mireranno da lungi la terra.His eies shal see the king in his beautie, they shal see the land farre of.Regem in decore suo videbunt oculi ejus, / cernent terram de longe. 18Thy heart shall meditate fear: where is the learned? where is he that pondereth the words of the law? where is the teacher of little ones?Il tuo cuore ripenserà a' suoi timori: Dov'è l'uomo di lettere? Dove colui, che pesa le parole della legge? Dove il maestro de' piccoli?Thy hart shal meditate feare: where is the lerned? where is he that pondereth the wordes of the law? where the teacher of litle ones?Cor tuum meditabitur timorem: / ubi est litteratus ? ubi legis verba ponderans ? / ubi doctor parvulorum ? 19The shameless people thou shalt not see, the people of profound speech: so that thou canst not understand the eloquence of his tongue, in whom there is no wisdom.Tu non vedrai un popolo senza verecondia, un popolo di linguaggio oscuro, di cui tu non possi intendere i gerghi di sua lingua, ed il quale è privo di ogni saggezza.The vnwise people thou shalt not see, the people of profound speach: so that thou canst not vnderstand the eloquence of his tongue, in whom there is no wisdome.Populum impudentem non videbis, / populum alti sermonis, ita ut non possis intelligere / disertitudinem linguæ ejus, in quo nulla est sapientia. 20Look upon Sion the city of our solemnity: thy eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed: neither shall the nails thereof be taken away for ever, neither shall any of the cords thereof be broken.Volgi lo sguardo a Sionne, città dove celebrasi la nostra solennità: gli occhi tuoi vedranno Gerusalemme, mansione di dovizia, padiglione, cui non potrà farsi cambiar di sito: i suoi chiodi non saranno smossi in eterno, e nissuna delle sue corde si romperà;Looke vpon Sion the citie of our solemnitie: thine eies shal see Ierusalem, a rich habitation, a tabernacle that can not be transferred: neither shal the nailes therof be taken away for euer, and al the cordes therof shal not be broken.Respice, Sion, civitatem solemnitatis nostræ: / oculi tui videbunt Jerusalem, / habitationem opulentam, / tabernaculum quod nequaquam transferri poterit; / nec auferentur clavi ejus in sempiternum, / et omnes funiculi ejus non rumpentur: 21Because only there our Lord is magnificent: a place of rivers, very broad and spacious streams: no ship with oars shall pass by it, neither shall the great galley pass through it.Perocché ivi solamente e magnifico il Signore nostro: il letto de' fiumi suoi sarà canale larghissimo, e spazioso: non passerà per esso nave a remi, né alcuna grande trieride lo valicherà.because onlie there our Lord is magnifical: a place of floudes, riuers most brode and wide: no shippe of rowers shal passe by it neither shal the great galley passe thereby.quia solummodo ibi magnificus est Dominus noster: / locus fluviorum rivi latissimi et patentes: / non transibit per eum navis remigum, / neque trieris magna transgredietur eum.
22For the Lord is our judge, the Lord is our lawgiver, the Lord is our king: he will save us.Imperocché il Signore è nostro giudice, il Signore nostro legislatore, il Signore nostro Re: egli ci salverà.For the Lord is our iudge, the Lord is our lawmaker, the Lord is our king: he wil saue vs.Dominus enim judex noster, / Dominus legifer noster, / Dominus rex noster, / ipse salvabit nos. 23Thy tacklings are loosed, and they shall be of no strength: thy mast shall be in such condition, that thou shalt not be able to spread the flag. Then shall the spoils of much prey be divided: the lame shall take the spoil.Si son allentati i tuoi cordami, e non reggeranno: il tuo albero sarà in tale stato, che non potrai spiegarvi lo stendardo. Allora distribuiranno le spoglie, e le prede copiose: gli zoppi anderanno a far bottino.Thy cordes are loosed, and they shal not preuaile: thy mast shal be so, that thou canst not spred the signe. Then shal the spoiles of manie prayes be diuided: the lame shal take the spoile.Laxati sunt funiculi tui, / et non prævalebunt; / sic erit malus tuus / ut dilatare signum non queas. / Tunc dividentur spolia prædarum multarum; / claudi diripient rapinam. 24Neither shall he that is near, say: I am feeble. The people that dwell therein, shall have their iniquity taken away from them.E il vicino non dirà: io son fiacco: il popolo, che ivi abiterà, sarà sciolto dalla sua iniquità.Neither shal the neighbour say: I am feble. The people that dwelleth therein, iniquitie shal be taken away from them.Nec dicet vicinus: Elangui; / populus qui habitat in ea, auferetur ab eo iniquitas.
33:1
Challoner
Spoilest. This is particularly directed to Sennacherib. (Challoner)
St. Augustine
Remota justitia quid sunt regna nisi magna latrocinia? (St. Augustine, City of God 4:4.)
Worthington
Sennacherib plundered Samaria and Juda, and despising God, was himself contemned. (Worthington)
33:2
Morning. Speedily. Hebrew, "mornings," or every day. Ezechias thus addresses God.
33:4
St. Augustine
Them. The neglect of burying these insects has often brought on the plague. (St. Augustine, City of God 3:31.)
33:6
Faith. Sincerity and justice adorn the reigns of Ezechias and Christ.
33:7
Calmet
Without. The people of the country, and the envoys of Ezechias, 4 Kings 18:14. Hebrew, "Behold their Ariel, cried they without," insultingly, (Calmet) pointing at Jerusalem, Isaias 29:1. At which (Haydock) the envoys rent their garments, etc., Isaias 36:22. (Calmet)
St. Jerome
"Behold I shall appear to them." (Aquila) (St. Jerome)
Worthington
Angels. Messengers or deputies sent to negotiate a peace, (Challoner) who wept because they could not obtain it. (Worthington)
33:8
Void, though Sennacherib had received what he demanded, 4 Kings 18:14.
33:9
Confounded. Its trees were cut down, Isaias 37:24.
33:10
Myself, when all human aid fails.
33:11
Calmet
You, Assyrians, are bringing destruction upon yourselves. (Calmet)
33:14
Haydock
Of you. Hebrew, "of us." (Haydock)
Haydock
They are seriously alarmed at the sight of the fires prepared to burn the dead bodies of the Assyrians, (chap. 30:33.) and begin to think of hell, (Calmet) which their sins deserve. (Haydock)
33:15
Blood. Avoiding revenge, and punishing the guilty, without respect to persons. Such was Ezechias, and therefore his enemies could not hurt him.
33:16
Calmet
Sure. Never failing. (Calmet)
Haydock
This was a great advantage in those dry regions. (Haydock)
33:17
King Ezechias, or he shall be one of his courtiers.
Off. Their limits shall be extended. Those who believe in Christ, shall cast their eyes up towards their heavenly country, Hebrews 9:13.
33:18
Ones. These questions were put by the people, when the enemy approached; or they now rejoice that their severe masters were gone.
33:19
Shameless, unjust Assyrians, Luke 18:2. When shame is gone, people give way to every excess.
Profound. Unknown to the Jews, 4 Kings 18:26.
No wisdom, manners, or piety.
33:20
Worthington
Broken. It was taken 125 years afterwards. The Church remains till the end of time, (Calmet) whereas both the prophets and history assure us, that Jerusalem was subject to destruction. (Worthington)
33:21
Challoner
Of rivers. He speaks of the rivers of endless joys that flow from the throne of God to water the heavenly Jerusalem, where no enemy's ship can come, etc. (Challoner)
Calmet
God keeps all enemies from Jerusalem, like a deep river. (Calmet)
33:23
Challoner
Thy tacklings. He speaks of the enemies of the Church, under the allegory of a ship that is disabled. (Challoner)
Sennacherib shall attempt invasion no more than a ship without masts would put to sea.
33:24
Haydock
Feeble. All were obliged to collect the plunder, to be afterwards divided. None shall plead illness. The inhabitants of Jerusalem will not feel the effects of sin (Calmet) on this occasion. (Haydock)
33:1
That spoilest, etc.... This is particularly directed to Sennacherib.
33:7
The angels of peace.... The messengers or deputies sent to negotiate a peace.
33:21
Of rivers.... He speaks of the rivers of endless joys that flow from the throne of God to water the heavenly Jerusalem, where no enemy’s ship can come, etc.
33:23
Thy tacklings.... He speaks of the enemies of the church, under the allegory of a ship that is disabled.
33:1
Sennacarib spoyled al the kingdom of Israel, and al. Iuda sauing Ierusalem, which he also beseged, reproching and despising God: but himself was therfore spoyled, and despised.
33:6
Fidelitie in performing promises of good thinges temporal and spiritual.
33:7
Messengers sent to procure peace shal mourne, because they can not obtaine it.
33:15
Concordance Psal. 14.
33:18
Concordance 1. Cor 1.
33:20
Both prophecies & histories testifie that terrene Ierusalem was subiect to destruction, and was destroyed, and therfore this is necessarily to be vnderstood of the Church of Christ, against vvhich he• gates shal neuer preuaile.
33:5
St Augustine of Hippo † AD 430 The Confessions 1.18
… And of a truth, there is no science of letters more innate than the writing of conscience—that he is doing unto another what he himself would not suffer. How mysterious art Thou, who in silence “dwellest on high,”
33:6
John Cassian † AD 435 The Conferences of John Cassian 11.13
… And one of the prophets has finely described the grandeur of this fear, saying: “Wisdom and knowledge are the riches of salvation: the fear of the Lord is his treasure.”
33:10
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.27
… and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed.” Also in Isaiah: “Now will I arise, saith the Lord; now will I be glorified, now will I be exalted, now ye shall see, now ye shall understand, now ye shall be confounded. Vain will be the strength of your spirit: the fire shall consume you.”
33:13
St Barnabas † AD 61 The Epistle of Barnabas 9
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, “In the hearing of the ear they obeyed me.” And again He saith, “By hearing, those shall hear who are afar off; they shall know what I have done.”
St Justin Martyr † AD 165 Dialogue with Trypho 70
… Where is the scribe? where are the counsellors? where is he that numbers those who are nourished,—the small and great people? with whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who are become depreciated, and there is no understanding in him who hears.’
33:14
Tertullian † AD 220 The Five Books Against Marcion 4.34
… Amos, however, tells us of “those stories towards heaven” which Christ “builds”—of course for His people. There also is that everlasting abode of which Isaiah asks, “Who shall declare unto you the eternal place , but He (that is, of course, Christ) who walketh in righteousness, speaketh of the straight path, hateth injustice and iniquity?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.30
… He that walketh in righteousness, and holdeth back his hands from gifts; stopping his ears that he may not hear the judgment of blood; and closing his eyes, that he may not see unrighteousness: this man shall dwell in the lofty cavern of the strong rock; bread shall be given him, and his water shall be sure. Ye shall see the King with glory.”
33:15
St Jerome † AD 420 The Letters of St. Jerome 75.4
4. From these facts you in your wisdom will realize how worthy of praise our dear Lucinius shewed himself when he shut his ears that he might not have to hear the judgement passed upon blood shedders,
St Jerome † AD 420 The Letters of St. Jerome 125.19
… “whoso casteth a stone on high casteth it on his own head.” So when a slanderer sees anger in the countenance of his hearer who will not hear him but stops his ears that he may not hear of blood,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 102
… heaven.” If however it is the influence of my calumniators which imposes silence upon you, you must listen to the other law which says “Thou shalt not honour the person of the mighty” and “Judge righteous judgment” and “Thou shalt not follow a multitude to do evil” and “He that shutteth his eyes from seeing evil and stoppeth his ears from hearing of blood.”
33:16
St Barnabas † AD 61 The Epistle of Barnabas 11
… and I will give thee the secret, hidden, invisible treasures, that they may know that I am the Lord God.” And “He shall dwell in a lofty cave of the strong rock.”
33:17
Tertullian † AD 220 An Answer to the Jews 13
… “The King with His glory ye shall see,”—that is, Christ, doing deeds of power in the glory of God the Father; “and your eyes shall see the land from afar,”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 44
… = deficient) above all men; a man smitten and familiar with bearing infirmity, (for His face was turned away); He was despised, and esteemed not.” But His second advent is announced as glorious, when He shall come from heaven with the host of angels, and the glory of His Father, as the prophet saith, “Ye shall see the King in glory;”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 42
… Come, inherit the kingdom prepared for you from the foundation of the world. Behold, my kingdom is made ready; behold, paradise is opened; behold, my immortality is shown in its beauty.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever loves humility, shall be heir in the land of life. Whosoever wishes to make peace, shall be one of the sons of God. Whosoever knows the will of his Lord, let him do that will, that he may not be beaten much. Whosoever cleanses his heart from deceits, His eyes shall behold the King in his beauty .
33:18
Tertullian † AD 220 An Answer to the Jews 13
… “and your eyes shall see the land from afar,” —which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: “your soul,” he says, “shall meditate terror,”
33:20
St Irenaeus of Lyons † AD 202 Against Heresies 3.20.4
… “Neither an elder, nor angel, but the Lord Himself will save them because He loves them, and will spare them: He will Himself set them free.” And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”
33:1
1. WOE TO YOU WHO PLUNDER! — Woe to you, O Sennacherib! who have plundered Judaea, and now threaten Jerusalem; for there in turn you shall be plundered, not actively but passively, that is, you shall be despoiled, and plundered by the Jews: woe to you, proud one, who, insolent in victories, despise both the Jews and the God of the Jews! they in turn shall despise and scorn you, when your camps are suddenly struck down by an Angel, and as it were blown away; indeed your sons shall despise you, when they see you stripped of your camps and a fugitive, and they shall kill you. Allegorically, Sennacherib was first a type of the devil, whom Christ despoiled, as St. Jerome says; secondly, of persecutors of the Church, as if to say: He who despises you, persecutes and plunders you, O Apostles, O Church! does not despise you, but me, and him who sent me, and therefore he too shall be plundered and despoiled by me. Thus St. Jerome, Cyril, Theodoret, Procopius. Woe therefore to you, O Nero! you despise St. Peter and Paul, you cut down them and many faithful ones, you are the first to move persecution against Christians: why then shall you not also be despised by God, by the Apostles, by the Senate, by the Roman people, who shall conspire for your death, and drive you to death by your own hand. Woe to you, O Domitian! you vex and kill Christians: you shall be killed also by your own, and in you and yours the entire line of the Flavians shall end. Woe to you, O Aurelian, who crush Christians! you shall be captured by the king of the Persians, and shall serve him, and shall offer your back as a footstool to him mounting a horse. Woe to you, O Decius! you burn Laurentii, you slay Christians: you too shall be slain by the enemy in shameful slaughter. Woe to you, O Maximian, O Diocletian, O Maxentius! a Christian shall drive you to death, to the rope. Woe to you, O Julian, who declare war against Christ, and despise him as a Galilean! there shall come an hour when he himself, piercing you from heaven, shall force you to cry out: You have conquered, Galilean, you have conquered. Woe to you, O Valens the Arian, who persecute St. Basil and the Orthodox! the Goths shall persecute you, and shall burn you hiding in a house.
33:2
2. LORD, HAVE MERCY ON US. — It is a prayer of Isaiah (which he inserts by the way, as it were in parenthesis, from affection) to God, that he may have mercy on Jerusalem besieged by Sennacherib, and come to its aid. FOR WE HAVE WAITED FOR YOU, — we have placed all our hope in you, not in idols, not in the aid of neighboring kings; from you alone we have awaited and await help and deliverance. BE OUR ARM IN THE MORNING. — The Hebrew לבקרים labbekarim, that is, in the mornings, in each morning, that is, each day, as if to say: Defend us by your strength as with an arm daily, from early morning until evening, against the constant and daily assaults of enemies. Thus morning is taken, Psalm LXXII, 14: "And I was scourged all the day, and my chastisement in the mornings" (in Hebrew, labbekarim); and Psalm C, 8: "In the morning (that is, daily in the morning and betimes), I slew all the wicked of the earth." The Interlinear Gloss expounds "in the morning," that is, in prosperity: for it follows, "and our salvation in the time of tribulation:" for both in prosperity we are tempted by pride, and in adversity by distrust and despair, and therefore in both cases we need God's help and aid. Rightly indeed did Ausonius say in the maxim of Periander: If fortune favors, beware of being lifted up; If fortune thunders, beware of being drowned.
33:3
3. AT THE VOICE OF THE ANGEL (in Hebrew, from the noise and tumult, which was made in the camps, the Angel striking down 185,000 Assyrians) THE PEOPLES FLED. — It could secondly be translated, from the voice of the multitude (for this is what the Hebrew המון hamon signifies) the peoples fled: for it is likely that with the Angel as leader, who struck down the Assyrians, many Angels came, as it were soldiers and cohorts of God. He returns after the parenthesis to the slaughter of Sennacherib. AND FROM YOUR EXALTATION (that is, from your lofty power, by which exalting yourself you strike such a mighty blow and plague upon the Assyrians) THE NATIONS ARE SCATTERED (that is, shall be scattered), — namely those fighting in the camps of Sennacherib.
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4. AND YOUR SPOILS SHALL BE GATHERED TOGETHER AS THE LOCUST IS GATHERED. — The bruchus is not a locust, but similar to it: whence Hesychius says that the bruchus is a species of locusts; and it is without wings. Wherefore it is not that which the Gauls call bruyant, or bruchus, which children of Flanders call a preacher from the murmur and buzzing which it makes: for this one is winged, and plainly different from a locust. In the East the bruchus is frequent, and brings the greatest destruction to the crops which it devours. Hence the bruchus is named from βρύκω, that is, I eat, as it were βρύκος; whence by Nicander it is called σιτοδόρος, that is, devourer of grain. Wherefore the rustics there are compelled to gather innumerable bruchi, and having gathered them they thrust them into ditches, bury them in earth and suffocate them, as if to say: In like manner your spoils, O Assyrians! shall be gathered by the Jews with that same ease with which bruchi are gathered by rustics, so that they may be thrust into a pit: for you have laid waste Judaea like bruchi; whence likewise you shall be driven into a pit, namely into the valley of Topheth (if we believe the Hebrews), and there you shall be slain by the Angel and buried, and you shall be prey to the Hebrews. Concerning the bruchus I have said more in Joel, cap. 1, vers. 4.
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5. THE LORD IS MAGNIFIED (in so glorious a slaughter of Sennacherib), BECAUSE HE DWELLETH (dwells) IN THE HIGH PLACE (and therefore He Himself is exalted and magnificent, and makes exalted and magnificent things, and from His exalted throne He despises these lowly things: because all enemies and all men before Him are as locusts, nay as fleas, whom He can kill with a single blow; and) HE HATH FILLED SION WITH JUDGMENT AND JUSTICE, — as if to say: God has declared by this slaughter that He is just and faithful to Sion, because He has fully rendered to her the aid and deliverance which He had promised through Isaias; wherefore henceforth, as long as you shall stand, O Sion!
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6. THERE SHALL BE FAITH IN THY TIMES. — "Faith," namely both of God, that is His faithfulness toward thee; and also thine, that is confidence, by which having so often experienced the help of God, thou shalt henceforth entrust and commit all thy affairs to Him, and rest in Him. Allegorically, these things regard Christ (and are more truly fulfilled in Him), whose type was Hezekiah, and thus through Sion understand the Church. So Theodoret, Cyril and Procopius, as if to say: Christ shall fill the Church with justice and holiness, "and there shall be faith," that is, the truth of the promises made to Abraham and the Patriarchs shall be fulfilled "in thy times," O Messiah, O Sion! that is O Church, which art the bride of the Messiah! it is an enallage of person, according to Canon XVI. Wisely Polybius, book VI: "That," he says, "is the desirable and firm state of a commonwealth, in which both privately men live holily and innocently, and publicly justice and mercy flourish;" and Plautus in the Persa: "If the inhabitants are well-behaved, I consider the city well fortified:" moreover such they will be, if the prince be such; for, as Quintilius says, Declamation 4: "This is the condition of princes, that whatever they do, they seem to command;" and Pliny in his Panegyric to Trajan: "We have need not so much of command as of example;" and Velleius, book II: "The prince teaches his citizens to do right by doing it himself. Let the king wish for honesty, no one will not wish the same. Obedience," as Tacitus says, book III of the Annals, "to the prince, and the love of emulation is more powerful than punishment from the laws." On the other hand "vices are conceived not only by the princes themselves, but are also poured into the state: and they harm more by example than by sin" (namely, the fault of one is sinned by all), says Cicero, book III of the Laws. RICHES OF SALVATION WISDOM AND KNOWLEDGE, — as if to say: In the time of Hezekiah, and especially in the time of Christ, the riches of salvation shall not be gold and silver, but wisdom, knowledge and the fear of the Lord, namely that the faithful may know God, and fear and worship Him. So St. Jerome and Procopius. Vatable translates this verse thus: there shall be stability of thy time, or of thy happiness, that is thou shalt persevere in happiness, and strength of thy salvations, that is of thy successes, shall be wisdom and knowledge: the fear of the Lord, that itself is his treasure, as if to say: Israel shall experience all prosperity, if it shall give attention to wisdom and knowledge of divine things, which the fear of the Lord follows. Morally, note that there is no greater treasure, nor greater gift than the fear of God. For, as St. Gregory says, book VI of the Morals, chapter XXVII: "The anchor of the heart is the weight of fear;" and St. Jerome, to Pabiol, on the 42 mansions: "Fear is the guardian of virtues;" and Tertullian, book On the Dress of Women, chapter II: "Fear is the foundation of salvation; by fearing we shall beware, by being wary we shall be safe: he who is anxious, he truly will be able to be secure;" indeed even St. Job, chapter XXVIII, verse 28: "Fear," he says, "of the Lord, that itself is wisdom; and to depart from evil, understanding;" and Ecclesiasticus I, 20: "The fullness of wisdom is to fear God, and the fullness from its fruits;" and verse 11: "The fear of the Lord is glory, and glorying, and joy, and a crown of exultation. The fear of the Lord shall delight the heart, and shall give joy, and gladness, and length of days. To him that feareth the Lord it shall go well in the end, and in the day of his death he shall be blessed." For "the eyes of the Lord are upon them that fear Him," Psalm XXXII, 18; and: "The Lord is a firmament to them that fear Him," Psalm XXIV, 14; and: "In the fear of the Lord is confidence of strength," Proverbs XIV, 26; and: "To him that feareth the Lord evil shall not happen, but in temptation God shall preserve him, and deliver him from evils," Ecclesiasticus XXXIII, 4. Wherefore St. Jerome seriously admonishes Eustochium, writing to her: "I do not wish," he says, "pride to come to thee from thy purpose, but fear: thou goest laden with gold, a robber is to be avoided by thee: this life is a stadium for mortals: here we contend, that elsewhere we may be crowned; dost thou think there is peace on earth, which brings forth thistles and thorns? Blessed therefore is the man to whom it has been given to have the fear of God:" I will appear, or at another pointing אראה arelah, that is to whom I shall show, that is behold my seers. Note secondly: By seers Hugo understands the Prophets, St. Thomas the citizens dwelling in the suburbs, who seeing such great forces of Sennacherib approaching, outside, that is outside the city, cried out, so that each might consult for his own flight. Thirdly and more aptly, Lyra by seers understands the watchers of Jerusalem, who seeing such great armies of the Assyrians approaching, cried out, so that the rustics and those who were outside might betake themselves into the city. THE ANGELS OF PEACE SHALL WEEP BITTERLY. — These are the messengers whom Hezekiah sent to Rabshakeh the commander of Sennacherib for the purpose of making peace, namely Eliakim, Shebna and Joah: who when they did not obtain peace from the tyrant, but threats, seeing destruction impending over the city, wept with torn garments, as is said in chapter XXXVI. St. Jerome by Angels of peace understands the Angels presiding over the temple of Solomon: for these grieved seeing it to be in danger of such great destruction; whence in the time of Titus they cried out: "Let us depart hence," namely from the temple about to be overthrown. Allegorically, St. Jerome, Theodoret, Procopius and Gregory, book XXXIV of the Morals, chapter VII, by Angels of peace, understand the Apostles, who announced the peace and grace of Christ to the Jews: these wept seeing the Jews hardened, and abandoned from peace and the grace of Christ transferred themselves to the Gentiles. Thus St. Paul, when he wished to be anathema for the Jews, Romans IX, 3.
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7. BEHOLD THE SEERS SHALL CRY OUT ABROAD. — He shows how great was the trembling and danger of Jerusalem, when Sennacherib besieged it, so that from this he might declare how great was the faith, mercy and power of God liberating it. Note first: For seers in Hebrew is אראלם erelam; which, first, the Hebrews and Arias wish to be the name of an Angel: for in Hebrew erelam is the same as the strong one seeing theirs. Secondly, Aben-Ezra and Forerius think erelam to be the same as Ariel, of which in chapter XXIX, verse 1, that is the strong lion of theirs, and thus the citizens of Jerusalem are called. Thirdly, Aquila, Symmachus and Theodotion take erelam for מראה להם ere lahem, that is appear to them: whom our interpreter seems to follow, as if to say Behold to whom vit, and "cast down" and overthrew "the cities" of Judah, and did not regard men, since he despised and contemned all the Jews, as is evident in IV Kings XVIII. Thirdly, St. Jerome, Haymo and Sanchez take the covenant which God made with the Jews, by which he promised to be their protector: this covenant God annulled and broke on account of the sins of the Jews, and did not regard the Jews as men, but as beasts, says St. Jerome, namely, who following not reason, but brutal appetite and concupiscence, transformed themselves as it were into beasts, and therefore he cast them out, and subjected them to the Chaldeans to be slain: or, as Sanchez says, he regarded them not as men, but as vain stubble, which is driven by the wind; or as earthen vessels of the potter, which are broken. This sense, as also the second, is fitting.
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8. THE ROADS ARE LAID WASTE. — It is a mimesis: for it seems to be the voice of the legates of Hezekiah weeping, as if to say All the roads are deserted for fear of the Assyrians, nowhere is a traveler seen, the covenant is made void: it is all over with us and with Jerusalem, and the kingdom of the Jews. THE COVENANT IS MADE VOID. — First, Hugo understands the covenant of the Jews with God, concerning the keeping of the law of God, which because they violated it, hence they were laid waste, according to what God threatened them, Leviticus XXVI. Secondly, St. Thomas, Lyra and Forerius understand the covenant of Sennacherib made with the Jews, which he himself after receiving money from them viola-
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9. THE LAND HAS MOURNED AND LANGUISHED. — The legates continue to weep and say that Judah mourns, etc., that is is squalid, deserted, barren. IT HAS BECOME FILTHY, — as if to say The fields are silent, no voice of farmers is heard in them, namely of those who have fled, and, as Cyril and Hugo say, the voices of singers and praises of God in the temple are silent. The Roman edition reads, it has become filthy, that is it lies uncultivated, filled with thorns, tares and filth. Whence our Interpreter rendered the Hebrew קמל kamal, chapter XIX, verse 6, as "shall wither"; the Septuagint, the Chaldean and the Moderns render it, it is cut down without any compassion. What the Hebrew kamal precisely signifies is not clear: for it is found only here and in chapter XIX.
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10. NOW I WILL ARISE, SAYS THE LORD, — when things are desperate I will show my faith and power, with divine hand I will heal such great calamity, and I will prostrate Sennacherib. Note: Thus God is accustomed to allow not only cities and kingdoms, but also souls sometimes through temptation, as it were to the extremity, and to be driven to desperation, and then with powerful grace he comes to their aid. Let us therefore say in temptation with St. Job: "While I hope I live, even if he shall kill me, in him will I hope."
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11. YOU SHALL CONCEIVE BURNING. — God rising up as avenger for the Jews here attacks the Assyrians. Note: To conceive burning is to devise slaughter, plunder, fires, and everything that is hostile: the offspring of this conception is the very execution and effect, as if to say, You have conceived in your mind, O Assyrians! the destruction and burning of Jerusalem: but you shall reap stubble, that is a vain and futile thing, into the wind shall go your spirits so threatening and burning, all your attempts and efforts shall be in vain: it is a proverb. Secondly, aptly Forerius, Sanchez, and Delrio, adage 758, as if to say, The fire which you have conceived in your mind, O Assyrians! shall not so much inflame Jerusalem as you: for you yourselves are stubble worthy and destined for burning. In a similar manner he said, cap. XI, vers. 18: "Impiety is kindled as a fire, it shall devour the brier and the thorn." Where learn that the impious man brings evil upon himself, which he prepares for another, and that impious thought is like a fire, which itself afflicts and burns the one thinking it. By a similar proverb we say: "The smith is bound with fetters which he himself had forged; and the thrush prepares evil for itself; because from its dung birdcatchers make birdlime, by which they catch it. Similar things are: To foster a serpent in one's bosom, to nourish wolf cubs;" and that from Eccles. XLII, 13: "From garments proceeds the moth, and from a woman the iniquity of a man;" and that from Job cap. XIV, vers. 28: "I am as it were rottenness to be consumed, and as a garment that is eaten by the moth." For just as a garment begets the moth which consumes it, so the mortal body begets from itself putrid humors which corrupt it; for we carry death in our bowels. Thus anger destroys the angry man, while it makes him rush into swords and death: thus lust destroys the lustful, and every crime drives the criminal to the fires of hell.
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12. AND THE PEOPLES SHALL BE AS ASHES FROM A FIRE, — as if to say, The Assyrians shall perish and be burned, like thorns gathered together, so that by fire they are turned into ashes. Vatablus translates it, and the peoples shall be as burnings of lime, that is like stones which are burned so that lime is made. The Hebrews relate that the Assyrians were burned by an Angel with hidden fire, for example by plague, as Berosus relates in Josephus, lib. X, cap. II. And indeed Isaiah hints at this, when he so often threatens them with fire. THORNS. — That is they shall be like thorns. For the Hebrews often omit the marks of comparison, thus, as, like.
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13. HEAR YE THAT ARE FAR OFF. — Here, after such great slaughter of the Assyrians, there is an exclamation by which, turning to the Jews and other nations, he admonishes them to fear God and God's vengeance and fire, especially the eternal fire. 14. THE SINNERS IN SION ARE AFRAID, — that is to say, certain Jews, hypocrites and impious ones, were terrified seeing such great destruction of the Assyrians, and feared lest God would strike them also, being impious, with like fury: they would therefore have wished God not to be so near; to whom God answers that if they escape that temporal fire of God, they will fall into the fires of eternal hell. Thus Adam and Forerius. Where note morally: Whoever wishes to dwell with God, let him know that He is a fire burning and consuming whatever in man is carnal and vicious; wherefore whoever does not wish to suffer this fire, for him is prepared eternal fire. These words seem to demand this sense; for he says: "They are afraid," not slain or burned. Secondly, however, St. Thomas, Hugo and Sanchez refer these things to the Assyrians, who were terrified and slain by God in Sion, that is, near Sion: these same are called hypocrites, that is, sinners. For every sinner wishes to appear good, when he is evil: and therefore he is a hypocrite. Again, hypocrites, says Sanchez, because, when after the Ethiopians were defeated they called upon Jerusalem and acted the part of the triumphant; yet that was feigned and assumed. For they had nothing except an empty show of strength, and most vain sounds of the triumphant. WHO SHALL BE ABLE TO DWELL WITH YOU WITH THE DEVOURING FIRE? — Just as in a public execution of criminals, the herald who leads the condemned man exhorts the people by the criminal's punishment to beware of crimes, lest they fall into like punishment: so God here from the slaughter and fire of the Assyrians admonishes all the impious, that is to say, You have seen the temporal fire, which in a moment as it were slew the Assyrians: but learn from this spectacle: for what happened to the Assyrians, this indeed far more grievously will happen after death to all the impious: for upon them the fire of divine wrath, not earthly but infernal; not temporal but eternal will rage, so that they are always to be rolled in the eternal fires of hell, and yet not to be reduced to ashes like the Assyrians, but to remain always alive and burning. Thus St. Jerome, Procopius and others. Note: God is called here a devouring fire of sins and sinners; because He is the cause of the fire of hell, which burns the damned. Otherwise Vatablus, so that it be the voice of the Jews, that is to say, Who will fight for us against this army of Assyrians, which like fire devours and destroys all, and which is preceded as by a standard with fire? for fire was carried before in a brazier before the camps and to the kings of the Assyrians, Babylonians and Persians, as Sanchez teaches from Xenophon, Curtius and Tertullian: but this army cannot be called eternal fires. WHO SHALL DWELL WITH YOU WITH ETERNAL BURNINGS? — What is this devouring fire? what are these eternal burnings? Let the damned tell, who experience them, who are in them. Say then, O Judah! O Caiaphas! O Herod! O Pharaoh! O Caesar! what are your eternal burnings? what is your miserable and painful eternity? We are tormented with fire and brimstone, and the smoke of our torments ascendeth for ever and ever. O if God would grant us our one sole wish, namely that He fill the whole universe from earth to the empyrean heaven on every side with the finest sand (a single nut holds ten thousand grains or particles of sand), and say to St. Michael, that every thousand years he take away one grain: and when in this manner through innumerable thousands, nay millions of years, he has taken away all these grains of sand, and exhausted the whole globe, so that then he take away one degree of punishment, nay the least something of our punishment equally: and again create another world equally great, and again fill it with grains of sand, and say to St. Michael, that every thousand years he take away a grain, and when he has taken away all this mass of sands of the whole globe, then let him remove the second degree of our punishment: create a third world; a fourth, a fifth another and another, and do likewise; finally create as many worlds as there can be grains of sand in this world, and fill each of them singly with as many sands up to the top; and when every thousand years taking away one grain, he has exhausted all these heaps, all these worlds, then let our eternity end, let our punishments cease; and, if He be unwilling to make us blessed, at least let Him not torture us, nay reduce us to nothing. If this be given to us, we shall rejoice, we shall exult, we shall bear our cross willingly, we shall suffer the fires of hell, until all these grains of sand are consumed. But we hope in vain. After all these mountains of sand, nay worlds, not yet an end, not yet the middle, not yet the beginning of our eternity, of our burning. After all these thousands and millions of years, equally great, equally long, equally whole, equally infinite remains our eternity, to be paid by us in perpetual fire. The judgment of Judas remains, and eternally shall remain, and the injury of Christ despised. O Eternity! how immense, how incomprehensible thou art! O Eternity, how rarely dost thou occupy the minds of men! As long as the earth shall be earth, as long as heaven shall be heaven, as long as Angels shall be Angels, as long as God shall be God; so long shall Judas and the damned burn in sulphurous fire, in flaming conflagrations, and there shall be no end to their torments for ever and ever. Think on this while gluttony, lust, ambition tickle thee; say to thyself: I am not so foolish as to purchase eternity of sorrows, eternity of punishment, and late, alas! all too late repentance, for a drop, for one moment of foul pleasure: because the pleasures, delights and luxuries of this time are not worthy to be compared with the future punishment which shall be revealed in the damned. For what is momentary and light in the pleasure of the drunken, the proud, the lustful, worketh in them the eternal weight of torments. Truly St. Augustine, sermon I on St. Lawrence, saith: "Who would not wish to be burned for an hour with the fire of Lawrence, that he might not suffer the eternal burning of hell?" St. Bernard to his sister, On the Manner of Living Well, sermon 67, prescribeth this as an efficacious remedy against luxury: "The memory," saith he, "of the burning of hell should extinguish in thee the burning of lust." Abbot Olympius, while he dwelt in a very small cell, which was also assailed by heat and by the stinging swarm of gnats, being asked why he remained in it for so long a time, answered: "I willingly endure these things, that I may be snatched from future torments. For I bear the gnats, that I may escape the immortal worm; and truly I shudder at the fire, the punishments of eternal burning." Thus Sophronius in the Spiritual Meadow, chapter 141. The Venerable Bede in the History of the English, relates that a certain old man, restored to life, withdrew into a desert, where he led a life austere and religious beyond measure. His neighbours rebuked him, saying that he was destroying himself. To whom he, dissolved in tears: "O that it were given to you to see what I have seen! I affirm with absolute certainty that these sufferings are nothing compared to those eternal ones which I beheld." In the Lives of the Fathers, book VII, page 44, twelve Anchorites coming together in one place each spoke his own meditation and daily incentive to virtue. At last the twelfth, having heard the eleven, said: "You are earthly Angels, and heavenly men. But I, judging myself unworthy of these things, have adjudged myself to hell, saying: Be with those to whom thou art worthy; thou shalt soon be numbered with them. I see therefore there equal groaning, and unceasing tears, which no one can relate. I behold some gnashing their teeth, and leaping with their whole body, and trembling from head to foot. And casting myself upon the earth, and embracing ashes, I beseech God never to allow me to experience the fall of those. I see also the sea of boiling fire immeasurable, and surging and roaring, so that some think the waves of fire reach even to the heavens, and in that terrible sea innumerable men cast down from the fields: and all of them with one voice crying out and wailing together, such wailing and voices as no one upon earth ever heard: and as all dry brushwood burning: the mercy of God turning away from them on account of their iniquities. And then I lament the human race, which dares to speak or attend to anything, when such evils are laid up for the world. And in these things I hold my mind, meditating on sorrow, which the Lord says, judging myself unworthy of heaven and earth, and reckoning that which is written: My tears have been my bread day and night. Another certain distinguished Abbot living strictly in the desert, being asked: How do you endure this labour? answered: All the labour of my time, which I endure here, is not fit to be compared to one day of the torments which are prepared for sinners in the future age. Ibid. lib. V, cap. VII On Patience. Theodoret in the Philotheos, cap. XXVIII, relates that he saw Thalelaeos, who, though of very great stature, shut himself in a wheel, which was high two cubits, wide one; so that he could not raise his neck, but always sat bent over with his face attached to his knees: and thus he had already sat for ten continuous years. Theodoret asked him: Why do you afflict yourself thus? He answered: I am liable to many sins, and I have heard of the punishments which are prepared for them in the future: I have therefore chosen rather here to chastise my body with a moderate punishment, than to await those far greater ones, both in quantity and in quality. For those are involuntary: but what one suffers unwillingly, this is far more troublesome than what one undergoes willingly and of one's own accord. For the will makes it so that the punishment is less, indeed so that it is pleasing and agreeable. Finally, meditating deeply and frequently on these things, Blessed Isaiah the Abbot, tom. II Biblioth. SS. Patrum, oration 29, thus laments: Woe to us, for whom it is necessary to pass over the fire above the surging waves of the sea, so that each one of us may receive in his own body according to what he has done, whether good or evil! Woe to us, who do not consider that dark and immaterial fire, and the eternal and bitter weeping, and the gnashing of teeth. For when the splendour of the flame is taken away, God leaves in that fire the power of burning and darkness, whereby the impious and sinners are tormented all the more. Alas for me, wretched soul of mine! because constant pain and torment afflict my heart: because malice has changed prudence, corruption has overcome incorruptibility, falsehood has covered truth, death has prevailed over life: earthly, perishable, brief things have been exchanged for heavenly and eternal ones: things abject and worthy of hatred, true charity of Christ and gravity have been held as sweeter and more pleasant. Woe to us, who after our lamentations have been written down, and the end of the world now drawing near, neither repent, nor do penance for those things which we committed in youth, but to wretched old age we impose greater and graver burdens of sins day by day!
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15. HE THAT WALKETH IN JUSTICES. — He here gives the manner of escaping the devouring fire and eternal burnings; if namely anyone walk in justice, etc. Moreover all these things depend upon and are fulfilled in the following verse, as I shall say there. HE THAT REJECTETH AVARICE FROM CALUMNY. — In Hebrew, he that despiseth the riches of oppressions, that is, the riches which the avaricious extort by force and calumny. Thus Vatablus. AND SHAKETH HIS HANDS FROM ALL BRIBE. — "There are three acceptations of bribes," says St. Gregory, IX Morals, cap. XXVI, to which one hastens from fraud: for a bribe from the heart is grace sought from thought; a bribe from the mouth is glory through favor; a bribe from the hand is reward through giving. But the just man shaketh his hands from all bribe: because in that which he doeth rightly, he seeketh neither from the human heart empty glory, nor from the mouth praise, nor from the hand to receive a gift." This sense is symbolic and moral. For according to the letter, Isaiah speaketh of judges and the like, who do not accept bribes, which would induce them to render judgment against or contrary to justice. HE THAT STOPPETH HIS EARS LEST HE HEAR BLOOD. — In Hebrew, bloods, that is, slaughters, that is, wicked men speaking and consulting about committing slaughter. Otherwise Sanchez, as if to say, Lest he hear flesh and blood, that is, lest he obey the concupiscence of the flesh. Thus also St. Gregory, XXIII Morals, cap. XXV: "What is it," he says, "to stop one's ears lest he hear blood, except not to give consent to sins persuading, which are born of blood and flesh? This man shall dwell on high; because although flesh still holds him in lower things, he hath already fixed his mind in sublime things. The fortifications of rocks are his loftiness; because he who tramples upon the objects of desire of earthly conversation, raiseth himself to the heavenly fatherland through the examples of preceding fathers. And because through the gift of contemplation he is satisfied with spiritual grace, it is fitly subjoined: Bread is given to him, that is, he receiveth the refreshment of spiritual grace, because he suspendeth himself from lower goods, hoping for heavenly things." AND SHUTTETH HIS EYES LEST HE SEE EVIL, — that is, he who approveth not all that is contrary to rectitude, says St. Gregory in the place already cited: let him see therefore, that is, seeing he approveth. It is a metalepsis, as if to say, To such a right, just and upright man God shall not be formidable, nor shall hell be a terror; because such a man:
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16. IN THE HIGH PLACES SHALL HE DWELL, THE FORTIFICATIONS OF ROCKS ARE HIS SUBLIMITY,—that is to say, He shall dwell in a sublime place, like a rock, most strong and fortified, namely in heaven and the Church triumphant: mystically in God and in Christ, who, as Cyril and Tertullian say, in book IV Against Marcion, chapter LI, is the rock upon which the Church is founded, "upon mountains," that is upon the doctrine of the Apostles. Whence Vatablus for his sublimity translates it, his refuge or asylum. BREAD IS GIVEN TO HIM, HIS WATERS ARE FAITHFUL,—that is to say, flowing continually, which never fail and deceive. The Chaldean translates it, sufficient food is given to him. That is to say, Nothing shall be wanting to the Blessed, such as food and drink, which in this life are most necessary for sustaining life. It is a catachresis: for the Blessed properly do not need food and drink, nor do they eat and drink; but God shall nourish, that is shall preserve them without food in itself, and through glory and glorious gifts forever. Otherwise St. Cyril and Procopius: Bread, they say, is Christ, water is the sacrament of Baptism: these two shall never be wanting in the Church. And Justin, Against Trypho: Bread, he says, is the Eucharist. But these are symbolic, not literal. THEY SHALL SEE THE KING IN HIS BEAUTY.—The Rabbis thus expound it: The pious Jews shall see King Hezekiah exulting with glory after Sennacherib was slain. But this sense is meager, yet it alludes to it: for properly it treats of the Blessed, as is evident from what precedes and follows, that is to say, The Blessed shall see God, or rather Christ their king, now after the cross and death crowned with glory and honor: which vision shall wonderfully refresh them. For all these things are most excellently understood of the glory of the Blessed by Procopius, Justin, Against Trypho; Prosper, On Prediction, part III, chapter II, Cyprian, book II Against the Jews, chapter XXVIII; although Tertullian, in the book Against the Jews, refers these things to the glory and miracles of Christ, while he lived here. See Canon IX. THEY SHALL SEE THE LAND FROM AFAR,—that is to say, The Blessed from the empyrean heaven shall look upon and despise the earth from a distance, as a point in which men walk about like ants, and which is divided among them by iron and fire. Indeed, as many as are there behold those vast machines of the heavens shining with as many eyes as there are most brilliant stars, and especially they behold the most ample, and in every kind of most beautiful and most excellent things furnished empyrean heaven: whence they despise the littleness of the earth, they see and laugh at the labors and pursuits of men, that they catch flies, that they quarrel over wool of goats, that from a point of earth dividing it into a thousand parts they contend even unto blood and death, and they say: O how narrow are the bounds of mortals! O how narrow are the minds of mortals! 18. THY HEART SHALL MEDITATE FEAR.—It is the conclusion of the preceding things, that is to say, O Sion! or whoever meditates on those things which I have said concerning eternal fires, concerning dwelling in the high places, etc., if thou seriously weighest them, surely thou shalt conceive a wholesome fear both of that fire and of God the avenger. For shall meditate in Greek in the Septuagint is μελετᾷ, that is seriously and earnestly I think, weigh, care for, exercise myself in the affection of the fear of God, by the meditation of this fire stirring it up in me. WHERE IS THE LEARNED MAN?—that is to say, I have persuaded meditation of fear; because without it all knowledge, wisdom, meditation is fruitless and vain; for where are those great and celebrated learned men, skilled in the law and teachers glorying in their vain knowledge? where are Lycurgus, Aristotle, Plato, Socrates, Cicero? where are Annas, Caiaphas, Scribes and Pharisees, some of whom lived before, some after Isaiah? surely they have vanished in their vanity and pride, and therefore they shall not see the king in his beauty, but shall go to the devouring fire. St. Paul cites this passage, I Cor. I, 20. See the things said there. Otherwise Pagninus and Vatablus translate it, namely: Where is the scribe? where is the weigher? where is the numberer of towers? that is to say, The timid Jews and politically wise, who persuaded that surrender should be made to the Assyrians, because numbering and weighing the fortifications of Jerusalem and its citizens, they thought they were not able to resist; where are these? they fled to the Assyrians, and with them either perished slain by the Angel, or fearfully fled into Assyria.
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19. A PEOPLE OF UNASHAMED COUNTENANCE (Plantina reads it badly as "unwise") YOU SHALL NOT SEE. — He returns to verse 17, as if after a parenthesis of verse 18; he returns, I say, to heavenly Zion. But he alludes to the Assyrians, who were unashamed, arrogant, and spoke a foreign language to the Jews, as is evident from chapter XXXVI and chapter XXXVII, as if to say: You shall not see these henceforth, O Hezekiah, O Jews! for God will take them away. But by this he wishes to signify those things which happen in heaven, as if to say: O heavenly Zion! O Blessed! you shall not see there shameless men, proud, barbarous, whom you do not understand, destitute of wisdom, such as in this life you have often experienced the Assyrians and other men with sorrow; for all the citizens of heaven will be kind, humble, affable, wise; your conversation will be with these there, O how sweet! how delightful! For the Prophet flew from hell to heaven, verse 16 and thereafter. The same is evident from the following verse. St. Jerome and Haymo also refer these things not badly to the Church militant, as if to say: O faithful! O Christians! in the Church of Christ you shall not see, shall not care for, shall not be overcome by, but shall depress and confound the shameless Scribes, Pharisees, and Philosophers and orators of the Gentiles, who seem to themselves wise and to understand lofty things. For God will show through Christ and the Apostles that their worldly wisdom is foolish and is foolishness, who will demonstrate that true wisdom is situated in Christ crucified. A PEOPLE OF DEEP SPEECH. — In Hebrew, a people deep in speech from understanding, that is, to whom speech is more obscure, so that you do not understand "the eloquence of the tongue:" in Hebrew נלעג milag, that is, lisping or stammering in tongue.
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20. LOOK UPON ZION (the word Zion can be in the accusative or vocative case; hence follows: "Your eyes," namely, O Zion! "shall see," as if to say: O Zionites! O true Israelites! look upon) THE CITY OF YOUR SOLEMNITIES. — This city, first, can be taken with St. Jerome as the Church militant: it is called the city of solemnities, because for the Christian and the just every day is a feast day and a solemnity and a sabbath, so that he may serve the one God and be at leisure. Second, the perpetual firmness of the Church is signified, and firm perpetuity through nails and cords, through which Theodoret especially understands Martyrs and Apostles, who by their death consign the body to earth, the soul to heaven, the example of virtue to posterity, and thus strengthen the Church just as ropes driven into the earth through nails and drawn upward through the sides of the tabernacle, tighten and strengthen it. Whence St. Augustine, in Psalm XXXIII, explaining that passage: "Stretching out heaven like a skin;" after death, he says, the skin of the dead Apostles was stretched out, and heaven, that is, heavenly doctrine. For then their truth, virtue and holiness became known. "He stretches out heaven like a skin, because doctrine is written on skins, and is stretched out, and just as a skin, so also the word of the dead is stretched; for the Church is propagated through martyrdoms, and the blood of Martyrs is the seed of Christians," says Tertullian. Third, it signifies the charisms of the Church, when he says that God will be to it a stream, a river and a most abundant fountain. Fourth, it signifies its protection, when he says that through it no hostile ship or trireme shall pass; because the Lord of it is judge, that is, avenger, against the devil. But St. Cyril, Procopius, Adam and others throughout better refer these things to the heavenly Jerusalem; for he opposed it to hell, verse 16. Whence he says: Look upon, or gaze upon heaven, live mindful of heaven, live as a traveler tending toward heaven; and therefore let your life be heavenly, your thought heavenly, so that in all your acts you look to heaven, and breathe heavenly things. When therefore something difficult occurs, when temptation presses in, when a heavier cross is laid upon you, look upon the heavenly city; say: I shall bear it, I shall suffer it, I shall overcome whatever is hard and rough: Thus one goes to the stars. He calls the Church triumphant, therefore, first, "the city of our solemnities;" because in heaven there will be perpetual solemnity, perpetual jubilee, perpetual praise and melody of God. Secondly, He calls her "Jerusalem," that is, a vision of peace. Thirdly, "a wealthy habitation," because it abounds in all beauty, grace, glory, and all riches. Fourthly, "a tabernacle that can by no means be removed," that is, firm, stable, perpetual: since here our houses and palaces are temporary, and come to an end with time; for this is signified by pegs and cords by catachresis: for otherwise it is clear that these are not and will not be in heaven. He gives the reason: "Because only there is our Lord magnificent," as if to say, There is one prince and king, namely the Lord, whose all things are magnificent, who preserves and perpetuates all things under Himself in peace and concord, as much as in firmness and duration. It is otherwise on earth, where many wish to be magnificent, many princes, and then the more powerful or cunning overthrows the inferior, as all monarchies have been overthrown. Fifthly, "a place of rivers, very broad and spacious streams," as if to say, In Jerusalem not earthly (for that labored under a scarcity of waters), but heavenly, there will be a great river, like many rivers, from which very broad and spacious streams will flow in every direction; and yet no ship or hostile trireme will pass through them, which might disturb the peace of the city or plunder its riches. Otherwise Sanchez says, as if to say, This city abounds in all things: therefore it will not desire triremes and rowers, who might bring suitable merchandise for the use and joys of the blessed citizens. He alludes to the river of paradise, which is divided into four rivers and heads, Genesis II; whence both alluding to that and to this, St. John, Apocalypse XXII, says: "And he showed me a river of water of life, bright as crystal, proceeding from the throne of God and of the Lamb." This river signifies the abundance of gifts, joys and pleasures which God and Christ will pour forth upon the Blessed. The river is called "water of life," or as others read, "living water," which always pours forth water from itself, as it were from a vital heart or liver, or which always flows and never fails, which, if it flows through the city, brings great pleasantness and usefulness to it; whence it is said: "The impetus of the river makes glad the city of God." Such therefore will be the river in heaven, the beatific vision, through which God communicates Himself and all His goods to the Saints, and pours forth His joys upon them; whence in Psalm XXXV it is said: "They shall be inebriated with the plenty of Thy house, and Thou shalt make them drink of the river of Thy pleasures," and in Isaiah LXVI: "I will bring upon her as it were a river of peace, and as a torrent overflowing the glory."
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22. FOR THE LORD IS OUR JUDGE. — He gives the reason for the preceding statements, namely why heavenly Sion will abound in peace, riches and all things; because namely God will be there judge, lawgiver and king, who will protect and preserve her forever: but who will resist God? who will provoke Him?
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(1) To indicate security and the tranquil enjoyment of peace, he uses a comparison drawn from the manner of life of nomads. 23. YOUR ROPES ARE LOOSENED. — The Septuagint and the Chaldean render it, your ropes are broken; Vatable, your ropes are loosened, so that they can neither firmly hold their evil nor spread out the sail. The Prophet returns to the argument of the chapter, namely to the times of Hezekiah and Sennacherib, as if to say, Your ropes will indeed be loosened, O Sion! by the Assyrians; so much so that it will seem to be torn down, that is, the minds of the citizens of Jerusalem will be shaken by the terror of the Assyrians, so that they think of surrender; and "the Assyrians will not prevail," says Sanchez; or rather your ropes against the Assyrians; they will not be able to keep them from the city. Thus that evil one, who as it were sustains the weight of the tent's foundation, will fall prone so that in it you cannot spread out the military standard, that is, unfold it; this is the case of King Hezekiah, who was as it were a pillar of the Republic, his strength was so cut off and collapsed that he could not gather and equip an army for the protection of the city: by which it is signified that the remaining cities of Judah were captured by Sennacherib, so that from there the king could not call forth soldiers and aid to free Jerusalem from siege. But then a sudden and wonderful reversal of fortune will take place: for the Assyrians, who were eager for the plunder of the Jews, slain by the Angel, will be plunder and spoil to the Jews: which will be so easy and obvious that even the lame will hasten to it and no one, that is, no citizen and inhabitant of the city (for this is the Hebrew sachen), will excuse himself from the spoiling, saying: "I am faint," that is, I languish, I cannot go to spoil the Assyrians, because "iniquity will be taken away from him," that is, the punishment of iniquity, namely infirmity, captivity, siege and oppression by enemies. Thus Sanchez. will be in Christ: then from His people in Jerusalem, namely not the earthly, but the spiritual, that is the Church, "iniquity shall be taken away," for not the law of Moses, but the grace of Christ confers the remission of all sins. Thus Adamus. Otherwise these passages are understood by the Chaldean, Vatablus, Forerius, Procopius and others, namely not concerning the Jews, but concerning Sennacherib and the Assyrians: again, they understand the ropes and the mast not of a tent, but of a ship; as if Isaiah here compares the camps of the Assyrians to a ship which cannot avoid shipwreck. For Isaiah seems to continue in the metaphor of a hostile ship, concerning which he had just said before: "The ship of the rowers shall not pass through it, nor shall the trireme." Whence Forerius: "Because," he says, "he had compared tyrants to ships, which are borne by wind, with sails inflated or by rowing; hence persisting in the metaphor he turns to the Assyrian, through whose destruction he understands the ruin of the devil and his ministers: and he compares the king himself to the mast in the ship; but his princes to the ropes which confirm the mast, and the arrayed ranks of soldiers to the sail inflated by winds: finally he compares the entire army of the Assyrians to a ship." It is therefore a metaphor from a ship, which when it breaks apart and is loosened, the ropes are loosened and broken by the force of the storm, says Procopius; for the ship here is the tyrant of enemies; the mast is the king; the ropes which sustain it are the leaders and princes; the sail are the arrayed ranks of soldiers, says Villalpando in Ezech. XXVII, p. 10. The sense therefore is, as if to say: Your ropes are loosened, that is your supports, O ship and trireme of the enemy! that is O congregation of Assyrians, that is of demons, infidels and impious ones! and consequently they shall not prevail, but shall be broken, so that you cannot extend to the mast the sign, that is the sail, by the wind, nor the standard to the soldier; for both the word sign signifies, as if to say: You shall utterly perish with yours, and shall go into destruction, at the time of Christ and the Apostles, then many lame, that is many weak and infirm, of many nations shall divide the spoils, and shall distribute them to the Church militant. Then rather you shall perish on the day of judgment, when the Blessed, once infirm and lame, now strong and swift, shall thrust demons and the impious into Tartarus, and shall triumph over them; and thus as it were they shall divide their spoils. This sense is probable and fitting, nor does it yield to the former except in the exposition of the distribution of the prey, which properly does not belong to the Blessed, but to the Apostles and the Church militant; yet tropically it belongs to the Blessed. For thus in Psalm CIX, 6 and 7; and elsewhere the same ones are said to be about to tread, to drink, and to wash their hands in the blood of the reprobate. Wherefore the Author of the Imperfect Work among St. Chrysostom, vol. II, hom. 23 in Matt., at the end, by this ship of the sea, that is not of God, but of the world, understands the Church of heretics. "Which although," he says, "it has the preaching of the Lord's cross, yet he shows this tree of it to be weak; because where there is not the truth of faith, the assertion of the cross is weak: whence its sails are inclined and loosened so as not to be
stretched, COMMENTARY ON THE PROPHET ISAIAH, CHAPTER XXXIV. because they are directed by no breath of the Holy Spirit. And therefore this ship, having lost the rudder of true faith, with adverse spirits ruling, is submerged in shipwreck of eternal death, which does not deserve to be governed by Christ the Lord, and becomes prey to demons and hell."
Machine translation from the Latin, not reviewed.
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In parte ista incipit prædicere hostium destructionem: et primo ipsam destructionem; secundo destructionis effectum, 53 cap. Laetabitur deserta et invia. Prima in duas. In prima prædicti destructionem hostium principalium, scilicet Assyriorum; in secunda aliorum eis auxiliarium, 54 cap.: Accedite gentes, et audite. Circa primum duo. Primo prædicti destructionem Assyriorum; in secunda ingratitudeinem Judæorum ibi, Laxati sunt funiculi tui. Circa primum duo facit. Primo prædicti Assyriorum destructionem; secundo invitat omnes ad tanti facti considerationem, ibi, Audite qui longe estis. Circa primum duo facit. Primo praedicit poenam quam a Deo percepit; secundo quam aliis ipse contulit, ibi, Ecce videntes clamabunt foris. Circa primum tria facit. Primo comminatur Assyriis destructionem, ponens quaestionem, Nonne, et responsionem, Cum consummaveris fatigatus, quasi dicat, taedio affectus de multis victoriis. Matth. 7: « In qua mensura mensi fueritis, reme-tietur vobis. » Apoc. 15: « Qui in gladio occidi-derit, oportet eum gladio occidi. » Secundo in persona populi petit a Deo comminationis confirmationem, Domine, miserere.
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Eccli. 56: « Glorifica-manum, et extende brachium. » Psal. 59: « Da nobis, Domine, auxilium de tribulatione. » Tertio ponit petitionis impletionem: primo ponens destructionem Assyriorum quantum ad exercitus, A voce, Angeli, multos interficientis, populi, Assyrii, qui residui fuerunt. Supra 51: « Et pavebunt-principes ejus fugientes. » Quantum ad spoliorum directionem, Et congregabuntur, a Judaeis, extra, o Assyrii. Supra 10: « Laetabuntur coram-te sicut qui lœtantur capta praeda, quando di-vidunt spolia. » Secundo destructionis fructum, scilicet Dei gloriam, Magnificatus. Psal. 56: « Magnificata est usque ad caelos misericordia tua, et usque ad nubes veritas tua. » Et hominum gratiam in rectitudine actus, Implevit, scilicet Dominus, judicio, quod est executo justitiae. Fides, quae est fundamentum justitiae. Supra 1: « Sion-in judicem redimetur, et reducent eam in justitia. » Oseae 2: « Sponsabo te mihi in justitia et fide. » Quantum ad perfectionem intellectus: Vivitiae salutis, sapientia, in divinis, scientia, in humanis. Prover. 5: « Pretiosior est sapientia-cunctis opibus. » Quantum ad ordinationem affectus, Timor, Eccli. 1.
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« Timor Domini delect pec-caturn. »
Nota super illo verbo, Divitiae salutis, quia nos habemus divitias primo in Deo. Col. 2: « In ipso-sunt omnes thesauri sapientiae et scientiae Dei-absconditi. » Secundo in sapientia, Proverb. 3: « Pretiosior est cunctis opibus sapientia. » Tertio in sanctorum collegio. Supra 15: « Pretiosior-erit vir auro, et homo mundo obrizo. »
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Ecce videntes clamabunt foris. Hic ponit poenam quam aliis intulit: et primo describit poenam ab ipso inflictam quantum ad perturbationem hominum: Videntes, exercitus magnitudinem, foris qui habitant in suburbanis, angeli pacis, legati Ezechiae ad Rapsacen. Infra 36. Jer. 8: « Ecce vox clamoris-filiae populi mei de terra longinqua. » Quantum ad solitudinem viarum, Dissipatae.
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Thren. 1: « Viae-Sion lugent, eo quod non est veniat ad so-lemnitatem. » Quantum ad infirmitatem pactorum, Irritum factum est pactum, scilicet quo Senacherib Ezechiam assecuraverat. Et ideo projecit, quasi contemnens eorum amicitiam, non repulavit, praesumptione cordis sui. Job 59: « Absorbet terram, nec reputat tubae sonare clangorem. » Quantum ad destructionem regionum, Luxit, et elanguit. Et ponit praecipue fertiles regiones.
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Secundo ponit divinam resistentiam conatibus ejus, Nunc consurgam: et circa hoc tria ponit. Ex parte Dei resistentis propositum: Nunc, scilicet post
tanta mala quae fecit, consurgam, contra improbos.
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Psal. 11: « Propter miseriam inopum et gemitum-pauperum nunc exurgam, dicit Dominus. » Secundo ponit frustratum Assyriorum consilium, Con-cipietis, idest cogitabitis alios ardere: parietis stipulam, idest, hoc sequetur quod vos comburemini: spiritus rester, idest indignatio, vorabit, scilicet carnem sub corio.
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Psal. 7: « Lacum aperuit et-effodit eum, et incidit in foveam quam fecit. » Tertio ponit resistentiae, sive poenae modum: Et erunt populi quasi de incendio cinis: quia, ad literam, corpora eorum sunt in cinerem redacta: spinae, idest Assyrii, quia alios lacerabant. Malach. ult.
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« Calcabitis impios, cum fuerit cinis sub plan-ta pedum eorum. » Audite qui longe estis. His invitat ad tanti facti considerationem: et primo ad considerandum liberantis divinae potentiae magnitudinem; secundo ad considerandum liberatae civitatis dignitatem, ibi, Respice Sion civitatem s lemnita/is nostra. Circa primum duo. Primo invitat ad considerationem suae potentiae, Audite. Infra 49: « Audite insulae, et attendite populi de longe. » Secundo ostendit potentiae signum, Contriti sunt peccatores, Assyrii scilicet. Jer. 19: « Conteram-populum istum et civitatem istam sicut conteritur vas figuli. » Quis poterit habitare de vobiscum igne devorante? Hic invitat ad considerandum idoncitatem ejus qui habitat cum Deo, ut ab ipso semper protegatur illaesus: et primo inquirit idoneum; secundo excludit indignum, ibi, Ubi est literaturus, ubi legis verba ponderans, ubi est doctor parvulorum? Circa primum tria facit.
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Primo ponit quaestionem, Quis habitare poterit de vobis cum igne devorante? Deo scilicet, ut ab ipso non devoretur, sicut Assyrii. Deut. 4: « Dominus Deus tuus-ignis consumens est. » Secundo ostendit idoneitatem, removens tria ad quae Judaei proni erant: scilicet avaritiam quantum ad injuste ablata, Ex calumnia, et illiberalitatem quantum ad accepta, Et excutit. Secundo quantum ad crudelitatem in homicidiis: Qui obturat aures suas, ne audiat sanguinem.
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Tertio quantum ad luxuriam: Et claudit oculos suos, ne videat malum.
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Iste in excelsis, scilicet cum Deo. Tertio ostendit hujus habitationis utilitatem quantum ad quatuor. Et primo quantum ad alutudinem securam, quae tamen est contra consuetudinem altitudinis, Munimenta saxorum. Job 39: « In petris manet, et in praeruptis silici-bus commoratur, atque inaccessis rupibus. » Secundo quantum ad satietatem plenam, Panis. Gen. 49: « Aser panis pinguis. » Tertio quantum ad Dei visionem, regem, idest Deum.
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Cant. 3: « E-gredimini filiae Sion, et videte regem Salomo-nem in diademate, quo coronavit eum mater-sua. » Quarto quantum ad affectionem sanctam, scilicet contemptum terrenorum: Oculi ejus cernent terram de longe, quasi longe sub se positant, per designationem. Et quantum ad divinam subjectionem: Cor tuum meditabitur timorem, filiale. Eccli. 1: « Timor Domini delectabit cor. » Et pos-sunt hæc exponi quantum ad eos qui habitant cum Deo in praesenti Ecclesia, vel etiam in triumphante. Vel aliter: Terra, scilicet viventium. Psalm. 26: « Credo videre bona Domini in terra-viventium. » De longe, quasi longe supra dignitatem naturae, vel idoneitatem multorum, nunc in spe, in futuro in re; et sic se tenet cum tertia. Nota super illo verbo, Spiritus vester ut ignis, quia Deus dicitur ignis: primo purgans. Matth. 5: • Baptizabit vos Spiritu sancto et igne. • Secundo inflammans. Luc. 12: • Ignem veni mittere in ter- • ram. • Tertio condemnans. Deut. 32: • Ignis • succensus est in furore meo, et ardebit usque • ad inferni novissima. •
Item nota super illo verbo, Iste in excelsis ha- bitabit, quod sancti habitant cum Deo, primo pro- pter puritatem actionis. Psalm. 100: • Oculi mei • ad fideles terrae, ut sedeam mecum. • Secundo per haesionem amoris. Joan. 14: • Si quis diligit • me, sermonem meum servabit. • Tertio per e- minentiam contemplationis. Philip. 3: • Nostra con- • versatio in caelis est. • Quarto per gloriam frui- tionis. Psalm. 85: • Beati qui habitant in domo • tua, Domine. •
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Ubi est litteratus? ubi legis verba ponderans? ubi est doctor parvulorum? Hic excludit indignum quantum ad illos qui praecipue digni videbantur.
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Et primo eminentes in sapientia: Ubi est litteratus, eruditus in Philosophia; ubi legis verba ponderans, eruditus in scientia divina, doctor, instruens alios in erudimentis utriusque? 1 Cor. 1: • Ubi sapiens, • ubi scriba, ubi doctus? • Secundo eminentes in eloquentia, sed non sapientia, Populum alti sermonis.
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Jerem. 5: • Ecce ego adducam su- • per vos gentem cujus ignorabitis linguam. • Respice Sion civitatem solemnitate nostrae. Hic inducit ad considerandum liberatae civitatis di- gnitatem: et primo quantum ad copiam bonorum, ponens quatuor quae sunt in caelesti vel militanti Ecclesia: scilicet cordium laetitiam, Civitatem so- lemnitatis. Supra 50: • Sicut vox sanctificatae so- • lemmitatis, et laetitia cordis. • Rerum opulentiam, Oculi tui videbunt. Supra 32: • Sedebit populus • meus in pulchritudine pacis, in tabernaculis fi- • duciae, in requie opulenta. • Immobiletatis gra-
tiam, Tabernaculum Clavi: loquitur secundum si- militudinem tabernaculi quod affigitur clavis et funibus, qui dissolvuntur quando transferri debet. Dan. 7: • Potestas ejus potestas aeterna, quae non • aufertur; et regnum ejus, quod non corrum- • petur. • Et hujus assignat rationem, quia solum- modo Dominus est qui valet transferre, et alii non poterunt Psalm. 47: • Magnus Dominus, et • laudabilis nimis. • Aquarum abundantiam, Locus fluviorum, idest divinarum monitionum; rivi, di- versi modi participationum. Psalm. 45: • Fluminis • impetus laetificat civitatem Dei. • Hoc tamen Judaei totum fabulose referrent ad auream Jerusalem. Secundo quantum ad immunitatem malorum, Non transitib. Remigum, quorumlibet hostium, qui quandoque consueverant per mare terram promis- sionis infestare. Trieris, navis habens tres ordines remorum.
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Et assignat causam: Dominus enim judex, judicans ab adversariis. Zach. 9: • Ecce rex tuus • venit tibi mansuetus. • Laxati sunt funiculi tui. Hic praedicit ingratorum Judaeorum destructionem primo a Romanis faciam: et ponit tria. Primo im- potentiam ad resistendum: Laxati, idest praeparati, funiculi, ut te contra Romanos defendas. Loquitur secundum similitudinem navis quae paratur ad eun- dum. Malus, arbor navis, idest templum, in quo pretiosa vasa et vela fuisse noscitur. Thren. 1: • Dedit me Dominus in manu, de qua non potero • fugere. • Secundo directionem spoliorum ab ho- stibus, Tunc dividetur, a Romanis. Claudi; quasi dicat: Nullus erit sic imponentes inter eos quin prae- dam vestram diripiat. Joel. 5: • Infirmus dicat, • quia ego fortis sum. • Tertio remissionem pec- catorum hostibus, Populus, scilicet Romanus, justi- ficatus comparatione malitiae Judaeorum. Ezech. 16: • Justificasti sorores tuas in omnibus abominatio- • nibus tuis quas operata es. • Vel loquitur con- tra Idumaeos, qui non poterunt praevallere contra Judaeos, sed magis ab ipsis spoliabuntur tempore Machabaeorum; et populo Judaeorum remittetur ini- quitas. Infra 40: • Completa est malitia ejus. •
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Anc. — Vae Assur, iure talionis punietur ; Deus suis benigne succurret, fugient Assyrii spoliis relictis; maxima exsistet gloria Dei et salus populi (33, 1-6). Terra quidem palaestinensis magna affligitur solitudine et vastitate ; at demum Deus iis qui omni auxilio destituti sunt miro modo opem ferens hostes destruet; peccatores terrore contremiscent, iusti autem secure habitabunt regnique splendorem videbunt renascentem (33, 1-17). Ipsi calamitatem transactam laetis animis revolvent et spe delectabuntur certo confisi, fore ut urbs sancta etiam in posterum potenti Dei auxilio ab hostium direptione defendatur (34, 18-22). — Nunc utique Ierusalem calamitate fere opprimitur ; at ex ea urbs ditior ac sanctior evadet. Ita v. 23. 24 per modum epiphonematis. Hoc quoque sermone animos apte praeparari ad calamitatem assyriacam riteque de ea edoceri in aperto est. lam eo ipso quod Assyriis iterum adeo distincte interitus denuntiatur, fides et spes piorum roboratur; quod autem propheta in eo interitu maximam exhiberi cernit gloriam Dei eiusque opus insigne, ne ad exterorum auxilium et fiduciam confugiant, graviter et efficaciter admonentur. Denuo calamitas angustiaeque quae instant ob oculos iis ponuntur; tela enim praevisa minus nocent et ea praedictione fit, ut animi in ipso rerum turbine firmi constantesque perseverent. Quare opem quoque a Deo ferendam pluribus egregie describit ; impios interitu ostenso terret; pios laeta spe et felicitate subsecutura consolatur eosque docet, qua ratione ex divinae providentiae consiliis de iss adversitatibus iudicari oporteat. Hisce ergo et similibus quae in hoe sermone exprimuntur vates muneris sui ad theocratiam stabiliendam constanter memor animos popularium erudire et indole menteque vere theocratica imbuere satagit.
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v. 2 « Domine miserere nostri, te enim exspectavimus ; esto brachium nostrum in. mane et salus nostra in tempore tribulatio- ^is »! — brachium i. e. auxilium, opitulator; imploratur Deus qui olim in brachio excelso, in magnitudine brachii, extento brachio populum suum ex ergastulo Aegypti redemit (cf. Ex. 6, 6; 45, 16. Deut. 4, 34; 5, 15; 1, 19 etc.), ut hoe brachium suum exserat matutinis singulis i. e. singulis diebus ; « quoties dies illuxerit, illucescet quoque in nobis tua misericordia », uti Sanct. bene hebr. explicat. Petitionem sequitur professio fiduciae in Deo collocatae, ut inde discant quibus demum gratia Dei et misericordia iure speranda sit, quae igitur ipsi praestent oporteat. Haec professio simul continet rationem quae, ut Sanct. advertit, divinam clementiam inflectere vehementer solet, quia nimirum non speraverint in gentium idolis aut. Aegyptiorum viribus, sed in uno Deo spem salutis totam reposuerint. Et quam prompte Deus preces cum fiducia fusas sit exauditurus et quam praeclaram opem laturus, propheta ad eandem fiduciam animis ingerendam egregie prosequitur
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v. 3 « a voce angeli fugerunt populi et ab exaltatione tua dispersae sunt gentes »; — hebr. a voce strepitus diffugiunt populi i. e. Deus tumultum et terrorem hostibus immittet, ita ut fugiant; compara quae de rege Assyriorum 31, "1 dicuntur : « ecce ego dabo ei spiritum et audiet nuntium et revertetur ad terram suam ». Deus dicitur surgere, quando efficax fert auxilium ; sufficit, ut surgat (hebr.) et gentes iam in omnem ventum impotes disperguntur; ita potentia Dei et facilitas qua hostes conterit oculis subiicitur (cf. 30, 48. 31; 91, 8). In textu vulg. statim exprimitur cladem illam per angelum iri inflictum. Quomodo S. Hier. ut ita; verteret adductus sit patet ex 31, 36 et eius verbis quibus ad nostrum locum utitur : « a voce enim angeli quem Symmachus ita ut in hebr. scriptum est transtulit amun (yn2r), quem Hebraei Gabrielem autumant et habere etymologiam populi, fugit Assyrius ». Neque aliae versiones angelum h.1. habent; LXX & ewviy «c9 oófoo sim. Syrus, Aq. et Theod. &xà eov; &yXov. Quare versionem vulg. hoc loco meri interpretamenti censu haberi oportet. Quam turpiter et celeriter terrore Dei correpti fugam sunt capturi, propheta ex spoliis relictis depingit. Vivido sermone hostes compellat
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v. 4 « et congregabuntur spolia vestra sicut colligitur bruchus, velut cum fossae plenae fuerint de eo »; — tam facile tamque abundanter; ergo morte et fuga praecipiti hostes disparuerunt. Victoriam praeclaram et spolia uberrima sperantibus in Deum promittit ; cf. v. 23; erit sicut olim 4 Reg. 71, 16. Hebr. verte et colligentur spolia vestra collectione bruchi, sicut discursus locustarum current ad ea (cf. Mald. Mar. Malv. et recentiores) i. e. ingens civium hierosolymitanorum numcrus sedulo cursitabit ad spolia colligenda. fore ac tot spolia hostium fuga et terrore Domini dispersorum ; in altera vero sedulitas, fervor, studium, alacritas depingitur, qua cives ab hostibus liberati ad spolia capienda current vel potius advolabunt. Hac demum acceptióne, ut bene adnotat Drechsl., sententia haec omnino redditur concinna; pone enim pro "EN verbum finitum, concinnitas tum aderit solum, si passive accipitur, uti habes in interpretatione S. Hier. In altero membro S. Hier. vocem 23 explicuit eo modo quo usurpatur Ier. 14, 3 fovea, cisterna, puteus, uti Mar. bene monet, et pv?2 etc. derivavit a pv redundare (Ps. 65, 10. Ion. 2, 24; 4, 13); unde origo eius versionis facile perspicitur (cf. Schegg). — Active prius membrum accipiunt Del. Naeg. Rohl. : spolia capietis, sicut locustae omnia abrodunt. Hostibus ita prostratis et fuga dispersis maxima habebitur et agnoscetur Dei gloria et salus populi
Sermo propheticus hoc loco vertitur in Assyrios eodem modo quo 10, 5; est enim Assur virga qua Deus utitur ad populum suum castigandum et erudiendum, sed quam eruditione peracta confringit et abiicit. Assur enim insolentia et superbia, crudelitate et oppressione multis se illigavit culpis, quare demum iure talionis iustissimas exsolvet poenas. Unde ad pios spe roborandos vates dicit v. 4 « Vae qui praedaris ! nonne et ipse praedaberis? et qui spernis, nonne et ipse sperneris? cum. consummaveris depraedationem, depraedaberis; cum fatigatus. desieris contemnere, contemneris »! — hebr. vae vastator et tu non vastatus ! (eousque), raptor et te non. diripuerunt vel oppressor et te non oppresserunt ? i. e. eousque impune Assur grassatus est, nondum debitas luit poenas de tot iniuriis aliis illatis; quare exclamatione hac et oppositione vates divinam appellat iustitiam, ut suo munere fungatur; statimque iusta retributione Assur iri punitum subdit : cum consummaveris vastans, vastaberis ; cum compleveris oppressionem, oppriment te (hebr.) i. e. vastationem utique et oppressionem inferet Assur tamquam virga qua Deus populum erudire vult; at ea peracta ipse Assur eadem poena prosternetur; cf. 40, 9 seq. — Prius versus membrum nimis restringunt, qui eo dici volunt immerito Assyrios aggredi Iudaeam, cum ipsi a Iudaeis non sint oppugnati vel vastati (Mar. Malv. Kn. Hitz.); sed verba in universum prolata sensum fundunt et universalem et multo meliorem : Assyrios eousque impune aliis iniuriam intulisse, qua re simul innuitur, quanta insolentia et arrogantia Assyrii venturi sint ad terram conculcandam (cf. 10, 77). Formam qn: explicant hiphil syncopatum cum dagesch dirimente pro snas, uli revera teste Ges. in Thes. ling. hebr. p. 888 4 codd. legunt ; à quandoque posse excidere non est improbabile (cf. 3, 8. Deut. 14, 33). Verbum n non solum apud Arabes, sed etiam apud Hebr. exstitisse, ex Iob 15, 29 constat. Quare mulii textum mas. retinent (Ros. Hitz. Drechsl. Del. Naeg. Rohl.) verbumque explicant consequi, perficere. Alii tamen notionem perficiendi quae nostro loco omnino exigatur voci inesse negantes et advertentes alibi in membris parallelis inter sese excipere nm et no» (cf. Is. 16, 4 ; sim. 29, 20. Dan. 9, 24?), rescribendum censuerunt qn 525 (cf. Doederlein, Lowth, Ges. Maurer, Ewald, Kn. Cheyne), cui voci utique finiendi vis inest. Chald. eo loco praebet : cum fatigatus desieris diripere, diripient te ; unde aliquibus (Cappello, Houbig.) placuit coniicere snw52 à voce nN5. Etiam Sym. praebet vay xoxi&cn; ; unde quoque orta esse videtur S. Hier. versio. Praedictionem preces excipiunt, quibus sacer vates popularibus praeit exemplo, qua ratione Deus sit implorandus et quales sensus foveri oporteat
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v. 5 « magnificatus est Dominus, quoniam habitabit in excelso ; implevit Sion iudicio et dusiitia » ; — hebr. quoniam habitans in excelso implevit... uti in excelso thronum habet, ita facinore excelso magnitudinem suam et maiestatem omnibus declaravit; opus Dei excelsum est iudicium et iustitia, ut ius restituatur, ut status ille efficiatur quem Deus adesse vult. Bene notat Sanct. : « iudicavit iusta de Sennacherib, qui suae potentiae omnia arrogantissime tribuebat; ostendit se iustum esse in Sion, cum complevit cumulate quod pollicitus saepe fuerat » (sim. Lap. Men. Tir.). Gloria Dei in hac Zustitia maxime relucet ; quae sint bona ei intime connexa, explicatur
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v. 6 « et erit. fides in temporibus tuis, divitiae salutis, sapientia et scientia ; timor Domini ipse est thesaurus eius » ; — nota, quantopere indolem spiritualem, regenerationem et sanctitatem morum, cognitionem Dei rerumque divinarum vates efferat, talia unice commemorans, non regni splendorem, potentiam, gloriam bellicam. Primo loco ponitur fides, fidelitas, qua scil. constanter legem Dei pietatemque sequantur; ex tali constantia enascentur divitiae et incrementa salutis et abundantia benedictionis Dei ; priore obcaecatione ablata (29, 10 seq.) adest intelligentia consiliorum Dei (cf. 11, 2) maiorque cognitio Dei ; fons autem ille inexhaustus et thesaurus ex quo bona haec profluunt continuoque servantur est (imor Dei, cultus religioque qua Deo debitus habeatur honor. Est enim timor Dei initium et consummata perfectio sapientiae, est sicut paradisus benedictionis (cf. Prov. 4, 71; 9, 10 ; 43, 33. Iob 28, 28. Eccli. 1, 11. 22; 19, 18; 91, 13; 40, 98). Timore Dei in felici illa periodo constituitur tAesaurus populi, ex quo quaecumque ad vitam beatam requiruntur largissime illis affluant ; thesaurum talem iam non in foedere cum extraneis neque in apparatu bellico quaerent, verum ibi, ubi ex indole theocratiae a Deo rege institutae unice reponitur, in cultu et religione Dei. Cum in hoc versu aperte habeatur enumeratio bonorum, singula membra, uti fit in vulg., distincte sunt recensenda, Is. 33, 6-1 511 prout etiam. Syrus et Chald. rem concipiunt et multi interpretes explicant secuti S. Hier., dum alii iungunt : firmitas temporis vel regni consistit in salutari fortitudine, in scientia etc. (cf. Mald. For. Malv. Drechsl.). Uti sacer vates iam saepius explicuit quae bona subsecutura sint cladem assyriacam (29, 20; 30, 18 seq. 31, 1; 32, 4 seq.), ita hoc quoque loco illa commemorata ad bona transit altiora, quaeillo beneficio Deus populo suo conferre vult. Talis autem nexus ex ipsa notione theocratiae habetur. Urbs enim Ierusalem ab incursu hostili servatur propter foedus Dei cum populo initum, propter theocratiam ibi in suo quasi centro constitutam ; sed foederis et theocratiae bona quae demum eum hominibus communicanda sunt in illo ordine altiore continentur.
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v. 1 « Ecce videntes clamabunt foris, angeli pacis amare flebunt » ; — hebr. en, heroes eorum foris vociferantur (eiulant), nuntii pacis amare flent ; Sermoest de legaiis ad pacem eum Assyriis componendam missis qui re infecta redeuntes et de periculi magnitudine minime dubii iam foris, extra urbem, et publice clamores tollunt, immo animorum moerorem et timorem lacrimis pandunt; agi scil. de tali legatione missa ad regem Assyriorum, veteres interpretes iam rite viderunt (cf. S. Thom. Osor. For. Malv. Sa, Mald. .Sasb. Pint. Sanct. Lap. Men. Tir.), in eo solum a recentioribus discrepantes, quod-rem referunt ad legatos ad Rabsacen missos, qui scissis vestibus redeunt ad Ezechiam eique verba Assyrii insolentia plena nuntiant (4 Reg. 18, 18-37), dum hi illos intelligunt legatos qui tributum a Sennacherib exactum ad eum perferunt, sed nihilominus regem Assyriorum ipsius urbis deditionem exposcere et mala gravissima minari regi populoque nuntiant (cf. 4 Reg. 18, 14). In textu vulg. intellige videntes vel illos ipsos nuntios qui Assyriorum potentiam et arroganiiam viderint et eo terrore perculsi eiulantes ab itinere redeunt, vel qui vastitatem in regione iudaica viderint et iam gementes ad urbem confluunt, vel « speculatores qui videntes tantas Assyriorum copias clamabant » (Lap. Men. Tir.); verum prior expositio maxime plana et 512 Is. 33, 1-9 obvia videtur et cum hebr. consonans et parallelismo verborum commendata. In hebr. habetur pow ; S. Hier. notat : « verbum hebr. arellam pro quo Aquila et Symmachus et Theodotio interpretati sunt. apparebo eis extremam syllabam dividentes et legentes are lahem, Hebraei significare angelos arbitrantur ». Similiter eliam Syrus et Chald. verbum explicant ; LXX vero verbum a 7? !imere derivasse videntur. Jam For. Malv. Calm. illam proponunt explicationem (de qua Lap. quoque mentionem iniicit) quae hodie fere communi consensu recipitur : nomen esse idem quod osx 2 Sam. 23, 20 leo Dei i. e. heros (ef. Kn. Del. Naeg. Rohl. Troch.). Formam ipsam quae in textu mas. habetur non omnes eadem ratione explicant ; aliis enim est nomen collectivum (For. et explieant dagesch ex analogia. cum ib a 575 et sim. ; alii dagesch referunt ad veterem illam acceptionem, de qua iam S. Hier. scribit. Alii scribendum censent vel mox, uti aliqui codices apud de Rossi. ferunt, alii Cow vel DoNtN (cf. Naeg.). Ex forma ONTN oriri posse vel ONTN vel etiam 5xh "N, exemplum "abes (id quod Naeg. monet) in voce Abner ex Abiner (1 Sam. 11, 50) et in Ebjasaph pro Abiasaph (1 Chron. 6, 8. 22 coll. Ex. 6, 24) ; sim. Ebjathar ex Abi jathar (1 Sam. 22, 20 et saepius). Virum fortem vocari leonem Dei etiam apud Arabes usuvenire monent (Bochart, Hieroz. II p. 1 ed. Ros. Ges. Thes. p. 141). Talem referri nuntium a legatis res est eo maioris tristitiae, quia tota regio iam belli incommoda quam maxime est experta
Idem argumentum vates denuo pertractat. Iterum enim redit ad ingruentem calamitatem, ad vastitatem ab Assyriis inferendam, vel si malueris, sermonem ita explica, ut invasione Assyriorum iam facta et magna regionis parte iam devastata, dum omnia bellico tumultu et timore completa sunt, vatem ea concionatum esse dicas. Quanta iam adsit afflictio (cf. 29, 2; 33, 1), oculis subiicitur
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v. 8 « dissipatae sunt viae, cessavit transiens per semitam, irritum factum est pactum, proiecit civitates, non reputavit homines » ; — i. e. viae publicae vastatae sunt et derelictae, cessat viator (hebr.), iam ubique commercio hominum interrupto solitudo cernitur; frustra dona adeo larga regi Assyriorum oblata sunt (cf. 4 Reg. 18, 14), non stat promissis, pactum repudiat; civitates iam plurimas cepit; incolas servitute et captivitate abripit (4 Reg. 18, 13) et revera gloriatur Sennacherib in inscriptionibus suis a se ex Iudaea ducenta millia hominum centum et quinquaginta abducta fuisse. Maximo contemptu ludaeos prosequitur, quare quasi nihil reputat illis fidem datam non servare. Inter ceteras regiones prae-. sertim vastatae et afílictae sunt regiones septemtrionales et regio maritima quae est inter Caesaream et Iloppen; neque mirum cum per eas regiones maxima pars exercitus Assyriorum iter fecerit (cf. quae notata sunt ad 10, 28). Unde
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v. 9 « luxit et elanguit terra ; confusus est. Libanus et obsorduit et factus est Saron sicut desertum et concussa est Basan et Carmelus » ; — quam maxime ad tristitiam excitandam et calamitatis magnitudinem demonstrandam facit, quod regiones alias florentissimae misere iam prostratae, lugere, sordescere (arescere hebr.), in desertum redigi omnemque arborum ornatum abiicere Basan et Carmelus (hebr.) dieuntur. « Saron omnis iuxta Ioppen Liddamque appellatur regio, in qua latissimi campi fertilesque tenduntur » S. Hier. Libanum montem revera fuisse ab Assyriis vastatum, ex 31, 24 quoque elucet ; regionem Carmeli quoque afflictam fuisse ex itinere exercitus fere necessario sequitur; difficilius erit idem de regione Basan affirmare. Attamen non improbabile videtur, etiam in regionem illam orientalem aliqua Assyriorum agmina irrupisse. Nullo autem pacto versus ita cum Del. Rokl. Naeg. intelligendus est, ut nihil aliud dicatur nisi silvas arboresque propter autumni tempus folia excutere; proinde sermonem prophetae autumno esse habitum. Sed cum autumno semper excutiantur folia, quid hoc sibi velit ad tristitiam et angustiam exag ggerandam vel ad Assyriorum impetum declarandum, nemo dixerit. « Solet Deus quo illustriora sint suae potentiae atque benignitatis opera, permittere ut homines in eum articulum deducantur, ut omni tentato consilio fateantur teneri se undique atque omnes sibi interclusos esse ad salutem aditus... Hoc idem legati et cum ipsis cetera multitudo fatebatur » (Sanct.); quare opem ferre vult Deus
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v. 40 « nunc consurgam, dicit Dominus ; nunc exaltabor, nunc sublevabor » ! — nota triplicem emphasin; cf. 30, 18; 33, 5. Ps. 11, 6. Repetitione trina et certissima praedictione spem acuit propheta fore, ut quando ab humana, industria nulla se ostendit ad salutem via (Sanct.), proxime adsit Dei auxilium, qui de throno suo ac quiete surgere et tremenda sua ma:estate hostes prosternere dicitur. Atque quantopere hoc Dei verbum certissimam promittat victoriam, propheta laeta contra hostes exclamatione profitetur
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v. 14 « concipietis ardorem, parietis stipulam; spiritus vester ut ignis vorabit vos » ; — hebr. concipitis fenum 1. e. consilium volvitis e& machinamini quod non succedet : conceptio est deliberatio, partus est exsecutio operis (Malv.) ; omnia eorum conamina feno et stipulae, quisquiliis comparantur, quia effectu carebunt; immo furor ille quo ardent non cives hierosolymitanos, verum ipsos vorabit; « vos ipsi ad incendium vestrum materiam congeritis, vos flatu vestro ignem protinus excitabitis qui vos repente devoret atque consumat » (Osor.). Ipsi suo se incendio excitato perdent. Triumphantis in modum Deique victoriam celebrantis idem repetit vates, quo maiore fiducia et spe mediis in tribulationibus afflictos civium animos erigat
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v. 12 « et erunt populi quasi de incendio cinis, spinae congregatae igni comburentur »; — hebr. erunt. populi combustiones calcis (For. Malv. Vat. Mald. Mar.) i. e. sicut adusti lapides caleis in pulverem redigentur ; erunt sicut spinae succisae quae igni comburuntur (hebr.) ; ex tota illa pompa, ex magnifico illo saltu (10, 18. 34) nil remanebit, nisi cineres; tam facile totus ille apparatus concidit, quam spinae aridae succenduntur igni admotae. En, quanta Dei potentia, quanta populorum coram eo Haec autem Dei magnalia omnibus, alienigenis ac civibus Iuda, doctrinae sint et documento oportet. Quare iam inducit propheta Deum facta sua magnificantem et quae bona consecuta sint ex perditione inimicorum ostendentem (For.);
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v. 13 « audite qui longe estis quae fecerim et cognoscile vicini fortitudinem meam »! — eos quoque qui longinqui fuerint praeclarum hoc Dei facinus agnovisse, discimus 2 Par. 32, 93 : « multi etiam deferebant hostias et sacrificia Domino in Ierusalem et munera Ezechiae regi Iuda, qui exaltatus est post haec coram cunctis gentibus » scil. post cladem assyriacam. Ad vicinos i. e. Iudaeos quod attinet, primo quid experiantur illa in tribulatione et clade peccatores, proponitur
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v. 44 « conterriti sunt in Sion peccatores, possedit tremor hypocritas ; quis poterit habitare de vobis cum igne devorante? quis habitabit ex vobis cum ardoribus sempiternis »? — in hebr. ipsi peccatores tremefacti clamant : quis nostrum etc. ; cum iudicio in Assyrios exercito coniungi punitionem peccatorum in Sion, iam saepius monitum est (cf. 98, 18; 29, 14 ; 30, 13. 11; 392, 12). Deus se ignem devorantem praebuit Assyriis hostibus (v. 11. 12 ; 29, 30) ; hoc vindictae ac punitionis exemplo omnes qui hostes sunt theocratiae jure merito terrore concutiuntur prospicientes incendium illud Topheth Dei hostibus praeparatum (30, 33). Ad illud enim flammarum barathrum dirigi sermonem, ex ardoribus sempiternis colligitur. Fllius sortis horrore correpti, illud incendium horrendum etiam sibi ipsi imminere cernentes, tremebundi exclamant : quis habitabit ex nobis...? quis poterit illas sustinere flammas? De explicatione vide quae 30, 33 notata sunt de Topheth. Timorem istum esse salutarem, iam ex v. 13 sequitur et effieitur ex antecedentibus, quibus saepius clade Assyriorum impios quoque ex Iudaeis ad meliorem frugem reductum iri asseritur (cf. 29, 18: 80, 29; 31. 1792, 15). Dum peccatores iure contremiscunt, iusti pace ac securitate fruuntur ; ita secundo explicat vates, quomodo hi fortitudinem Dei sint cognituri (v. 13)
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v. 19 « qui ambulat in. iustitiis et loquitur veritatem, qui pro- Vicit avaritiam ex calumnia et excutit manus suas ab omni munere, qui obturat aures suas ne audiat sanguinem et claudit oculos suos ne videat malum,
33:16
v. 16 iste in excelsis habitabit, munimenta saxorum sublimitas eius; panis ei datus est, aquae eius fideles sunt » ; — hac iusü viri descriptione et mercede subiuncta simul dari videtur responsum, quomodo incendium illud v. 14 possit evitari; ad quid igitur peccatoribus sit incoumbendum. Ad ipsam descriptionem cf. Ps. 14 et 23, 4. Primo id quod omnia complectitur vates ponit ambulare in iustitiisi. e. omnes vitae rationes omnemque sentiendi agendique modum ad normas in lege Dei datas exigere ac componere; subiunguntur variae huius generis totius species iis vitiis oppositae quae antea maxime perstringebantur (cf. 5, 8 seq. ; 29, 20; 32, 6); veritas atque sinceritas quae sit commercii inter homines quasi fundamentum et conditio effertur, pluribus describitur iustitia stricte dicta, qua omne lucrum ex oppressione aliorum repudiatur, omnis corruptio arceatur quam longissime; demum cura commendatur qua iusti invigilant sensibus, ne per hos quasi per portas odium aliaque scelera in animum intrent ; audire sanguinem 1. e. consulentibus caedem aures praebere (Mar. Osor. Calm.). Qui ita iustitiae operam dat, in securitate vivit quasi in arce alta atque munita, tutus ab hostium incursu (cf. Ps. 1*7) et Dei benedictione fruitur ab omni rerum inopia alienus ; aquae fideles sunt, quae nunquam ne aestate quidem deficiunt.Benedictio modo ad v. 8. 9 accommodato proponitur. Ne in ipsa quidem calamitate assyriaca illis defore necessaria, iam 30, 2U dictum - est. Praeter bona et commoda privata iusti etiam conditione meliore reipublicae delectabuntur et periodo illa liberationis et felicitatis gaudebunt
33:17
v. 471 « regem in decore suo videbunt oculi eius, cernent. terram de longe »; — hebr. cernent terram longinquitatum i. e. spatiosam, longe lateque patentem, ergo regnum amplum, ab invasione hosuli tutum, liberum ab occupatione hostium. Tempore invasionis et obsidionis « rex erat squalidus, ea soluta assumet regium apparatum » (Mar.), ad quod confer quod monet Malv. 2 Par. 32, 23; sim. Pint. : « regem Ezechiam quem antea sacco indutum viderant, in decore suo et maiestate videbunt », gloria fulgentem insidentemque solio magis magisque stabili post hostes fusos fugatosque, ut notant Calm. Rohl., et submotis undique hostibus quolibet licebit excurrere, non amplius metu hostili continebuntur in urbe, sed poterunt libere ambulare quovis (Sasb.) i. e. videbunt terram spatiosam. Haec utut vere dicuntur, tamen de Ezechia rege non valent nisi modo quodam imperfecto, quo bona meliora adumbratione quadam et inchoatione exhibeantur. Propheta enim hoc versu aperte redit ad id quod 32, 1 proposuerat; quare explicatio eadem hoc loco erit adhibenda. Unde iure advertunt typice hoc dici de Ezechia in eoque typice factum, perfectum autem esse et consummatum in Messia rege (cf. Mald. Mar. Malv. Sanct. Sasb. Pint. Gord.) ; alii tamen immediate et unice de Christo vel Deo in coelis clare viso interpretantur (cf. S. Hier. Cyr. Theod. Thom. Lap. Men. Tir. Troch. Loch).
33:18
v. 18 cor tuum meditabitur terrorem ; ubi scriba ? ubi ponderans ? ubi numerans turres ? tria haec ad oppressionem assyriacam referuntur ; ubi est? i. e.en quam cito et subito abacti sunt qui nos oppresserunt! Seribam intellige eum qui vel singulorum nomina pro exactione tributorum descripsit vel generatim tributorum rationes penes se habuit, eas praescripsit (ef. Mar.); ponderans is est qui inquirit in tributa soluta, inaurum argentumve, an omnia iusto constent pondere ; ad quod v. g. recole quae leguntur 4 Reg. 18, 14: « indixit itaque rex Assyriorum Ezechiae regi Iudae trecenta talenta argenti et triginta talenta auri ». Cum antecedentia et subsequentia (v. 19) aliquid molesti referant ex oppugnatione assyriaca, ad eandem quoque referatur oportet mumerans lurres; quo autem sensu, non adeo liquet. Forte intelligitur dux hostilis, qui ad obsidionem urbis praeparandam turres ac moenia urbis aceurate lustraverit, dimensiones et altitudinem eorum ad calculum duxerit, ut machinas et scalas apte admoveret (cf. Calm. Rohl. Troch. Kn. Del. Naeg. Bred.) ; vel qui turres numeraverit, ut pro earum numero penderetur tributum (Malv.) vel ut quae essent destruendae pro arbitrio ab Assyriis decerneretur (Drecsl.). Ex textu hebr. docemur, qualis sensus verbis vulg. sit subiiciendus v. 48 « Cor tuum meditabitur timorem; ubi est. Literatus? ubi legis verba ponderans? ubi doctor parvulorum »? — in versione S. Hier. legitur : ubi est scriba? legis verba explicationis causa perperam est adiectum. Literatum vel sapientem intelligere poteris ironice de iis consiliariis sapientibus qui auxilio ab Aegyptiis ferendo confisi spe sua maxima cum confusione exciderint (cf. 29, 44). Alterum membrum explicabis de pseudoprophetis qui falsa spe populum deludentes se verba Dei exponere iactabant (cf. 99, 410 — si scil. verba vulg. retinere volueris), eodemque modo tertium membrum vulg. intelligi potest. Sasb. Pint.) et verba haec suo instituto accommodare, quae ceteroquin satis diverso modo ab eo efferuntur. Singula praeteriti terroris et periculorum argumenta animo percurrere iucundum est (Calm.), unde
« Et haec olim meminisse iuvabit ». Calamitate wansacta mente ea recordatione iucunda recolunt quae antea sustinuerunt, simul secum mirantes quam subito gravissimum illud periculum evanuerit. Id quod in textu hebr. ad animorum sensus aptis exprimitur interrogationibus
33:19
v. 19 « populum impudentem non videbis, populum alti sermonis, ita ut non possis intelligere disertitudinem linguae eius, in quo nulla est sapientia »; — iam non vides saevum populum, cuius terror augebatur ex lingua ignota; cf. 38, 11; hebr. populus profundi labii, ita ut mon audias (intelligas), balbutiens lingua, ita ut non adsit intelligentia; in quo refertur ad sermonem. Describitur sermo qualis iis apparet, qui linguam non intelligunt, scil. tamquam sonitus quidam barbarus et murmur obscurum. Cum ex ipso linguae peregrinae sono terror sit auctus — hostis enim cuius linguam non intelligis, etiam magis terribilis est — cur linguae fiat mentio, facile patet. Est quidem lingua assyriaca aliquo modo cognata hebraicae nec pauca adsunt vocabula utrique communia; at nihilominus tanto discrimine in verbis formisque grammaticalibus inter se separantur, ut Hebraeis lingua fuerit peregrina. — Attende hoc novum vaticinandi genus quo propheta ad rem certissime futuram praedicendam eos describit sensus quibus calamitate peracta de periculo depulso gaudebunt. Iis sensibus et affectibus propositis nova subministratur piis materia consolationis. Hanc consolationem propheta docet colligendam ex ipsa urbe sacra, quae cum sit centrum cultus divini et divinarum promissionum, divina quoque protectione tuta consistet. Laudes urbis celebraturus sermone utitur affectu et amore in urbem pleno.v.
33:20
20 « respice Sion civitatem sollemnitatis nostrae; oculi tui vid?bunt Ierusalem, habitationem opulentam, tabernaculum quod nequaquam transferri poterit, nec auferentur clavi eius in sempiternum et omnes funiculi eius non rumpentur » ; — medio in turbine et vastatione assyriaca consistit urbs inconcussa et tuta, quia est 32Y2 mp quod nomen allusione facta ad *7v3 ON tabernaculum foederis (ubi Deus cum populo convenire solebat) urbi tribuitur propter templum et cultum in eo constitutum. Est scil. Dei tabernaculum, quia ibi in templo, uti olim in tabernaculo mosaico, nubes illa lucida, scliechina, umbra illa et signum divinae praesentiae requievit (cf. 3 Reg. 8, 10). Quare firmitas eius exemplo tabernaculi describitur. Firmitatem intellige illam, quae ex cap. 2 et 4 consequitur et quae theocratiae natura sua inest, quia regnum Dei est aeternum et inconcussum. In hebr. habitatio tuta, secura, cum allusione ad 32, 9; ergo ubi sit vera securitas et omnis confidentiae ratio, declaratur. noster »; — hebr. immo (quin potius) ?stic mobis est magnificus — lahve; ibi Deus sedem fixit, ibi magnificentiam suam et gloriam palam omnibus facere vult; nam ibi revelationem suam reposuit. Quare pro sua potentia et maiestate etiam urbem reddit munitissimam et tutissimam. Id imagine et allegoria propheta effert : « locus fluviorum, rivi latissimi et patentes ; non transibit per eum navis remigum neque trieris magna transgredietur eum » ; — est quasi urbs fluminibus circumdata et hostibus inaccessa; bene advertit For. : « quemadmodum Mesopotamia fluviis cireumquaque firmata est et sicut Aegyptus Nilo in omnes partes diducto, sic Deus, immo valentius multo Ecclesiam firmaturus est et futurus pro rivo amplissimo, ut sit Ecclesia extra omnem teli iactum ». Sed ea est securitas, ut nullo pacto navis nec parva nec magna ibi possit appellere bellumque inferre (cf. Mald. Mar.); vel ut Calm. explicat : « est nobis Dominus perinde atque amnis patens et rapidus quem ne vastissimae quidem naves iraiiciant; amnis erit navigiorum impatiens, qui traiici ab hostibus nequeat, ut nos aggrediantur ; amnis erit, inquam, fines regionis nostrae protegens, qui pro vallo erit contra hostium iniurias » (sim. For.). Habes in loco fluminum simul depictam regionem amoenam et fertilem ; nam ubi aquae sunt in regione orientali, ibi laeta quoque conspicitur plantarum pratorumque luxuries. Quare amoenitatem, abundantiam bonorum, secüritatem summam in ea allegoria quasi in unum colligit propheta ad laudes urbis theocraticae praedicandas. Tantis autem commodis urbs praecellit, quia ibi magnificus habitat v. 94, cuius magnificentia lam declaratur
33:22
v. 22 « Dominus enim iudex hoster, Dominus legifer noster, Dominus rez noster; ipse salvabit nóS$ » ; — iriumphantis in modum titulos illos recenset propheta, quibus fides et spes certissima innituntur : Deus causam populi suscipit et. tuetur, ipse rempublicam lege sua constituit, ipse est, rex eiusac vindex; ergo eius est opus inceptum perficere, iustam populi causam defendere, suam legem pro sua dignitate sancire ac fulcire, suum regnum tueri et gloriosum reddere, prout talem decet regem; ergo rationes adstruuntur valentissimae, ut plena fide omnes dicant: ipse salvabit nos. Atque hane fiduciam omnium animis ut imprimat, propheta omni studio adlaborat. — Quae omnia cum dicantur de urbe prout est centrum theocratiae, civitas Dei et caput regni Dei, quam apte transferantur et suo modo omnino valeant de Ecclesia Christi, quae est vera illa theocratia et verum regnum Dei ad omnes iam gentes extensum, non opus erit pluribus prosequi. Quare a vero non aberrant qui ea de Ecclesia explicant hisce in terris constituta ; extensione quadam suo modo alii eadem transferunt ad urbem coelestem Ierusalem (cf. S. Hier. Cyr. Theod. Euseb. Haimo, Sanct. For. Mald. Osor. Lap. etc.).. Demum epiphonematis instar sermonem summatim colligit, prius periculum instans civiumque impotentiam delineans, dein victoriam divinitus concedendam proponens ;
33:23
v. 23 « Laxati sunt funiculi tui et non praevalebunt ; sic erit malus tuus, ut dilatare signum non queas »; — nunc quidem funes tui laxati sunt, mon tenent firmiter malum suum, non expandunt signum (vexillum, velum) hebr.; vide Mald. Malv. For. et recentiores; metaphora navis pene fractae miseram depingit conditionem reipublicae iudaicae et civitatis: quae firma esse deberent in navi, rumpuntur ; navis iam malo est destituta et velis, ergo navigationi plane impar. Sed cum respublica ita sit viribus fracta et ruinae iam proxima, « (unc. dividentur spolia praedarum multarum ; claudi diripient rapinam;
33:24
v. 94 nec dicet vicinus : elangui ; populus qui habitat in ea, auferetur ab eo iniquitas » ; — en, qualis subito rerum mutatio ! non ruina, sed distributio sequitur praedae amplissimae et spoliorum opimorum, et adeo facilis, ut ipsi claudi praedam auferant. Vietoriam ergo facillimam Deus iis concedet ; ipse infirmitati civitatis medebitur ; iam non dicet incola (hebr.): infirmus sum ; omnis languor est ablatus, quia iniquitas quoque ablata est. Paucis totius rei eventum propheta complectitur : impotentiam urbis et conditionem fere . desperatam, auxilium Dei miro modo concessum, statum meliorem ac feliciorem qui subsecuturus sit. Hunc duobus declarat : languor aufertur, aufertur iniquitas. Tribulatione assyriaca peccatores vel morte puniti sunt vel emendati (cf. 28, 18. 19; 30, 18) ; pii autem fide sua et fiducia in Deo posita culpam illam quam Achaz cum maiore populi parte contraxerat (cf. 1, 3 seq.) Ezechia pio rege quasi duce expiarunt edocti sermonibus prophetae ; ergo causa ruinae est amota; omnia adsunt quibus reipublicae theocraticae status florens constituitur, cuius robur in eo consistit, ut populus sit sanctus. Bonum hoc expiationis et ablationis culpae et iniquitatis ultimo loco effertur, ut omnes sciant ad illud efficiendum omnia in administrandis sortibus populi Dei demum divinitus dirigi atque disponi. Interpretes sát multi in v. 29 ruinam cernunt descriptam et impotentiam Assyriorum (ef. Osor. Vat. Mald. For. Pint. Sa, Malv. Mar. Gord. Calm. Schegg, Troch. Kn..Ges. Reuss) ; qua in acceptione iam praeivit Chald. explicans eo tempore conterentur populi a fortitudine sua et erunt similes navi etc. Verum non satis intelligitur, quomodo eo in contextu qui totus est de Ierusalem, subito inferatur compellatio ad Assur directa. Deinde ipsa metaphora vel allegoria navis inutilis magis delineat statum quendam infirmitatis ; non exprimit casum repentinum vel ruinam subito factam ; at quotiescumque de clade assyriaca mentio fit, ea ita proponitur, ut percussio repentina, casus delineetur subitaneus (ef. 40, 33; 29, 17; 30, 91 seq. ; 31, 8; 32, 19). Quare omnino praeferenda est interpretatio, sermonem dirigi ad urbem Ierusalem (id quod pronomine quoque suffixo in hebr. et apud Syrum gen. fem. suadetur)J. Eam proponunt S. Ephr. Hier. Cyr. Theod Euseb. Procop. Haimo, Thom. (saltem de Iudaeis explicans) Sasb. Sanct. Lap. Tir. Rohl. Drechsl. Del. Naeg. Bred. et ea unice vera esse videtur. Nam lerusalem compellari funes tui cum tota oratio de lerusalem versetur quam proxime adiacet ; statum describi infirmitatis etimpotentiae, ad lerusalem spectat tempore calamitatis, prout in hac sermonum serie iam saepius occurrebat (cf. 98, 90 ; 29, 1-4. 44; 30, 5; 31, 3; 32, 10 seq. etin hoc ipso capitea v. 8). Hac acceptione vere habetur recapitulatio argumenti tractati summatim facta ; id quod in fine saepius fieri vidimus ; cf. 32, 19. De verbis haec pauca sufficiunt : 3? aliqui explicant substantivum basin, fnudamentum i. e. receptaculum mali nautici (cf. Ges. Thes. p. 694; Kn. Drechsl. Del.) uscóóuy», trabem obliquam qua recipiatur et sustentetur malus; ergo : funes non firmant trabem illam mali vel nautae non firmant. Alii adiectivum rectum interpretantur : non tenent rectum malum (cf. Naeg.). Signum Dl accipitur énienuoy aut x«pácruov, aut velum. Sectio altera : diversa impiorum piorumque sors. Cap. 34-35. Anc. — Tremendo Dei iudicio interituros esse vates praedicit populos hostes Dei, ipsum coelum eiusque ornatum iri obscuratum (34, 1-4). Hac annuntiatione generali praemissa Dei iudicium et ira in Edom quasi in exemplo et typo proponitur : populus caede interimetur (34, 8-8), regio horrenda vastitate prostrata et maledicto obruta iacebit ; verbum enim Domini irritum esse non potest (34, 9-17). Haec est sors impiorum. Sortem vero ac beatitatem piorum ita oculis subiicit, ac si desertum in florentissimum paradisi hortum mutetur, omnis languor et morbus et error a regione illa felicissima longissime absit et aeterna exsultatione incolae Deo laudes dicant (35, 4-10). Utraque hac sorte depicta propheta ob oculos ponit quis sit, ultimus rerum exitus pro impiis, quis pro piis, quid Deus illis, quid his praeparaverit. Idque eo verborum ornatu, ea sententiarum gravitate ac pondere prosequitur, ut nihil videatur excogitari posse efficacius aut. sublimius, uti jam Sanct. monet. Sermonis autem argumentum arcte ad antecedentia adnectitur et ex eis quasi sua sponte cousequitur. Iam enim saepius utramque sortem considerandam proposuit, hoc autem loco ea omnia, quae antea sparserat, colligit et auget et gravissima inter se oppositione ad animos commovendos vehementissime urget. Quare hac oratione omnem demum movet lapidem, ut contribules a. foedere aegyptiaco avocatos ad fidem Dei adducat. Unde sortem horrendam inimicorum Dei et amicorum eius beatitatem — considerandam exhibet et maximis dicendi luminibus illustrat : eligant igitur mortem vel vitam, supplicium horrendum vel felicitatem immensam! Sed cum animus refugiat a poenis et suppliciis et maxima necessitate feratur in beatitatem, utrum ab omnibus vehementissime desideretur, dubium non est : ergo plena fiducia totos se dedant Deo auctori omnium bonorum, caveant vindicis terrifici iram incurrere foedere antitheocratico! Quam apte igitur hic sermo sequatur et coronidis instar omnes antecedentes compleat animosque ad calamitatem rite subeundam praeparet edoceatque, ex ipso argumento elucet. Simul autem tam vivido dicendi genere et colore est compositus, ut eo iam nomine et Isaia maxime sit dignus et ad animos movendos natus factusque. Accedit quod duo haec capita iam Ieremiae (Ier. 25, 34 seq. 46, 10; 50, 277 et saepius) et Sophoniae (cf. Soph. 4, 1. 8; 2, 14) nota fuerunt; quare minime audiendi sunt qui ea Isaiae esse negant. li quidem ad nexum cum antecedentibus animum non advertunt, sed capita haec ex rerum serie quasi separata et avulsa considerantes prophetae nescio cui iuniori adscribunt (cf. Ges. Ros. de Wette, Hitz. Ewald, Kn. Umbreit) circa exsilii soluti tempus. Verum sicut capp. 24-97 antecedentia ita complent, ut ad particularia iudicia generale adiungant reliqua omnia in se complectens atque consummans, ita hic sermo quae antea tractata sunt modo quodam universali recolit et ad quem demum terminum omnia tendant egregie docet.
33:2
… It is read often (not in a compound sense) in the Bible (especially in Psalms 6:3; 30:10; 40:5, 11; 55:2; 85:3; 118:29; 122:3; Isa. 33:2; Bar. 3:2; Matt. 15:22; 17:15; 20:30-31). It occurs in the liturgy no earlier than the end of the 4th century in Antioch (St. John Chrysostom, in Mt. hom., 71, 4; PG 58, 666; hom. …
33:7
5. Most today understand the enigmatic 'er'ēllām of Is. 33, 7 as a plural of 'āri'ēl in the sense of "hero" (see above, 2): "their heroes (or: the heroes) will cry out"; this seems to be required by the parallelism with mal'ākē falām. …
33:9
… It is a vast plain of volcanic nature, surrounded by mountains, sung by the prophets for its fertility, like Galaad and Sharon (Is. 33, 9; Jer. 50, 19; Mic. 7, 14; v. Ps. 67, 16 f.; Nah. 1, 4), famous for its pastures populated with bulls (a symbol of ferocity and pride; Ps. 21, 13; Ez. 39, 18), once covered with forests …
… a safe refuge for the persecuted (Am. 9:2-3) and with its slopes clothed in rich vegetation, the C. is often recalled in Sacred Scripture as a symbol of grace and prosperity for its fruitfulness, or as a symbol of desolation for its deforestation (Is. 33:9; Jer. 4:26; 50:19; Am. 1:2).
33:14
… time the resurrection of the wicked with a view to a judgment of condemnation, says clearly: "Many of those who sleep in the dust shall awake: some to eternal life, others to reproach and eternal infamy." Similar themes are developed by Is. 14, 9-20; 33, 14; Ez. 32, 23; Zach. 5, 1-11; Mal. 4, 1-3.
33:17
… Since peace is the fruit of righteousness (Is. 33:17; Bar. 5:4), the "peacemaker," who is the truly just man, opposes injustice (Prov. 14:10 LXX). …
33:22
… The first of these names is rarely applied to the true God (cf. Judg. 6:25), but appears in many theophoric proper names, such as 'Elba'al, Be'eljādhā' Be'aljāh etc.; the second is read in Deut. 35:5; Is. 6:5; 33:22; 43:15; Jer. 48:15; Ps. 5:3, etc.; sometimes it is specified with reference to the chosen people ("king of Jacob", "king of Israel"), or with adjectives that determine the majesty …
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.