The joyful flourishing of Christ’s kingdom: in his church shall be a holy and secure way.
Gentiles conuerted to Christ shal much reioyce, 5. being comforted and confirmed by his miracles, much more by his internal grace, which bringeth to life euerlasting.
1The land that was desolate and impassable shall be glad, and the wilderness shall rejoice, and shall flourish like the lily.Allegrerassi la regione deserta, e non battuta, e tripudierà la solitudine, e fiorirà come giglio.THE desert and the land without passage shal be glad, & the wildernes shal reioyce, and shal florish as the lilie.Lætabitur deserta et invia, / et exsultabit solitudo, / et florebit quasi lilium. 2It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Libanus is given to it: the beauty of Carmel, and Saron, they shall see the glory of the Lord, and the beauty of our God.Ella germoglierà grandemente, ed esulterà piena di contentezza, e canterà laude: a lei è data la gloria del Libano, la vaghezza del Carmelo, e di Saron; ei vedranno la gloria del Signore, e la grandezza del nostro Dio.Springing it shal spring, & shal reioyce ioyful and praising: the glorie of Libanus is geuen to it, the beautie of Carmel, and Saron, they shal see the glorie of our Lord, and the beautie of our God.Germinans germinabit, et exsultabit / lætabunda et laudans: / gloria Libani data est ei, / decor Carmeli et Saron; / ipsi videbunt gloriam Domini, / et decorem Dei nostri. 3Strengthen ye the feeble hands, and confirm the weak knees.Fortificate le braccia languide, e le ginocchia deboli rinfrancate.Encourege ye the loose handes, & strengthen the weake knees.Confortate manus dissolutas, / et genua debilia roborate. 4Say to the fainthearted: Take courage, and fear not: behold your God will bring the revenge of recompense: God himself will come and will save you.Dite ai pusillanimi: fatevi coraggio, e non temete: ecco che il vostro io menerà vendetta di uguaglianza; Dio verrà egli stesso, e vi salverà.Say to the faynt harted: Take courege, and feare not: behold your God shal bring reuenge of retribution: God him self wil come and wil saue you.Dicite pusillanimis: / Confortamini, et nolite timere: / ecce Deus vester ultionem adducet retributionis; / Deus ipse veniet, et salvabit vos. 5Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped.Allora gli occhi de' ciechi si apriranno, e si spalancheranno le orecchie de' sordi.Then shal the eies of the blind be opened, and the eares of the deafe shal be open.Tunc aperientur oculi cæcorum, / et aures surdorum patebunt; 6Then shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness.Allora lo zoppo salterà come un cerbiatto, e sarà sciolta la lingua dei mutoli; perocché le acque sgorgano nel deserto, e i torrenti nella solitudine.Then shal the lame leape as an hart, and the tongue of the dumme shal be opened: because waters are cut out in the desert, and torrents in the wildernes.tunc saliet sicut cervus claudus, / et aperta erit lingua mutorum: / quia scissæ sunt in deserto aquæ, / et torrentes in solitudine;
7And that which was dry land, shall become a pool, and the thirsty land springs of water. In the dens where dragons dwelt before, shall rise up the verdure of the reed and the bulrush.E la terra, che già fu arida, sarà uno stagno, e la terra sitibonda sarà ricca di sorgive. Dove prima erano covili di dragoni, nascerà la verzura della canna, e del giunco.And that which was drieland, shal be as a poole, and the thirstie ground as fountaines of waters. In the dennes wherein dragons dwelt before, shal spring vp the greennes of reede and bulrush.et quæ erat arida, erit in stagnum, / et sitiens in fontes aquarum. / In cubilibus, in quibus prius dracones habitabant, / orietur viror calami et junci. 8And a path and a way shall be there, and it shall be called the holy way: the unclean shall not pass over it, and this shall be unto you a straight way, so that fools shall not err therein.E vi sarà un sentiero, e una strada, e la via sarà detta santa: l'immondo per essa non passerà, e sarà questa per voi la dritta strada, talmente che gl'ignoranti non erreranno seguendola.And a pathe and a way shal be there, and it shal be called the holie way: the polluted shal not passe by it, and this shal be vnto you a direct way, so that fooles can not erre by it.Et erit ibi semita et via, / et via sancta vocabitur: / non transibit per eam pollutus, / et hæc erit vobis directa via, / ita ut stulti non errent per eam. 9No lion shall be there, nor shall any mischievous beast go up by it, nor be found there: but they shall walk there that shall be delivered.Non saravvi lione, né la bestia feroce vi camminerà, né vi si troverà: ma vi cammineranno que', che saran liberati.The lion shal not be there, and the naughtie beast shal not goe vp by it, nor be found there: and they shal walke that shal be deliuered.Non erit ibi leo, / et mala bestia non ascendet per eam, / nec invenietur ibi; / et ambulabunt qui liberati fuerint. 10And the redeemed of the Lord shall return, and shall come into Sion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away.E i redenti dal Signore ritorneranno, e verranno a Sionne cantando laude, coronati di eterna letizia: avran gaudio, e consolazione, e il dolore, ed il pianto da lor fuggirà.And the redemed of our Lord shal be conuerted, and shal come into Sion with prayse, and euerlasting ioy shal be vpon their head: they shal obteyne ioy and gladnes, and sorow and mourning shal flee away.Et redempti a Domino convertentur, / et venient in Sion cum laude, / et lætitia sempiterna super caput eorum: / gaudium et lætitiam obtinebunt, / et fugiet dolor et gemitus.
35:1
35:2
Joy. The primitive Christians rejoiced in a good conscience, and in suffering for the truth.
35:3
Calmet
Knees. Ye prophets, comfort the people with these promises. (Calmet)
Menochius
The apostles taught the Gentiles to do good. (Menochius)
35:4
Haydock
Recompense. Christ will satisfy the justice of his Father. (Haydock)
Menochius
He will bring the devil into subjection. (Menochius)
35:6
Free. Our Saviour healed both soul and body, (Calmet) shewing by his works (John x.; Worthington) that he had fulfilled this prediction, Luke 7:22., and Matthew 11:5.
Waters. Baptism has sanctified the most wicked.
35:7
Calmet
Dragons. Sea monsters, Isaias 34:13. (Calmet)
Haydock
All shall be in proper order, neither too dry nor too wet. (Haydock)
35:8
Haydock
Way, leading to Jerusalem. Idolaters, etc., shall not be there, Isaias 52:1. This was only verified (Calmet) in the Catholic Church, where, though some wicked may be found, the truth still prevails; and holiness can be obtained no where else. (Haydock)
Calmet
This Church is unspotted, Ephesians 5:27. (Calmet)
Haydock
Fools. The most simple may learn what is necessary for salvation, (Menochius) which will never be done by consulting Scripture alone. (Haydock)
35:9
Menochius
Lion. The devil's power shall be repressed, so that none will be deluded except by their own fault. (Menochius)
35:10
Calmet
Sion. Before the defeat of Sennacherib, the roads were unsafe, Isaias 38:8. (Calmet)
35:1
An euident prophecie of the conuersion of Gentiles. In whom the Church shal continually spring & florish.
35:5
Christ leaning al logical arguments, proued himself to be Messias by his vvorkes. If ye beleue not me (sayth ou• B. Sauiour) beleue my vvorkes. Ioan. 10. v. 38.
Concordance Mat. 15.
35:6
Concordance Mar. 7.
Concordance ••c. 7.
35:1
St Justin Martyr † AD 165 Dialogue with Trypho 69
… Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land.’
Tertullian † AD 220 The Five Books Against Marcion 4.8
… It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law. “Let the wilderness and the solitary place, therefore, be glad and rejoice;” so had Isaiah promised.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.32
32. ‘Rejoice, thirsty desert, let the desert rejoice and blossom as the lily, and the desert places shall blossom and be glad.’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.47
47. But for the present, she that was formerly widowed and desolate is clothed by the grace of God with these flowers, and is become truly like a lily, as the prophecy says,
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… And where shall we place that oracle of Isaiah, which cries to the wilderness, “Be glad, O thirsty wilderness: let the desert rejoice and blossom as a lily: and the desolate places of Jordan shall blossom and shall rejoice
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… From thence will Paul be caught up, from thence Peter. Just bethink you, and shudder ( φρίξατε ) at the thought of what a sight Rome will see, when Paul ariseth suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. ( 1 Thess. iv. 17 .) What a rose will Rome send up to Christ! (
35:2
Tertullian † AD 220 The Five Books Against Marcion 4.10
The sick of the palsy is healed, and that in public, in the sight of the people. For, says Isaiah, “they shall see the glory of the Lord, and the excellency of our God.”
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… but whosoever drinketh of the water that I shall give him shall never thirst .” And “the excellency of Carmel”
35:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… Those, again, who declare that at His coming “the lame man shall leap as an hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear,” and that “the hands which hang down, and the feeble knees, shall be strengthened,”
Tertullian † AD 220 The Five Books Against Marcion 4.10
The sick of the palsy is healed, and that in public, in the sight of the people. For, says Isaiah, “they shall see the glory of the Lord, and the excellency of our God.” What glory, and what excellency? “Be strong, ye weak hands, and ye feeble knees:”
Tertullian † AD 220 The Five Books Against Marcion 4.12
… how that Christ introduced nothing new, which was not after the example, the gentleness, the mercy, and the prediction also of the Creator. For in this very example He fulfils the prophetic announcement of a specific healing: “The weak hands are strengthened,” as were also “the feeble knees”
Tertullian † AD 220 The Five Books Against Marcion 4.24
… Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… What tropes does David? What allegories does Jeremiah? Not even of His mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? did not the tongue of the dumb recover speech? did not the relaxed hands and palsied knees become strong,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.8
… Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eyes of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “Behold, a virgin shall conceive, and bear a son.” Him he refers to when he enumerates the healings that were to proceed from Him, saying: “Then shall the eyes of the blind be opened, and the ears of the deaf shall hear: then shall the lame man leap as an hart, and the tongue of the dumb shall be eloquent.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 12
… be consoled, ye that are cowardly in heart; be strong; fear not. Lo, our God shall return judgment; He Himself shall come, and shall save you: then shall the eyes of the blind be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be eloquent.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.32
32. ‘Rejoice, thirsty desert, let the desert rejoice and blossom as the lily, and the desert places shall blossom and be glad.’ ‘Be strengthened, ye weak hands and feeble knees. Be of good courage, ye feeble-hearted, in your minds; be strong, fear not. Behold our God recompenseth judgment and will recompense, he will come and save us.’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.34
… ‘For,’ it is said, ‘water hath broken out in the wilderness,’ the fountain of the saving bath of divine regeneration. And now she, who a little before was a desert, ‘has become watered meadows, and springs of water have gushed forth in a thirsty land.’ The hands which before were ‘weak’ have become ‘truly strong’;
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 23-2
… None surely of the righteous, save the Word of God only, Who, incorporeal by nature, appeared for our sakes in the body and suffered for all. 3. Or if not even this is sufficient for them, let them at least be silenced by another proof, seeing how clear its demonstrative force is. For the Scripture says: “Be strong
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… I have no gold, neither do I desire it, but I have what you rich men have not, I have what even you would consider to be of more value, and I give it to the poor, namely that I say in the Name of Jesus: “Be strengthened, ye weak hands, and ye feeble knees.”
John Cassian † AD 435 The Conferences of John Cassian 13.12
… “I have waited for thy salvation, O Lord.” He strengthens us when He says: “And I have chastised them, and strengthened their arms; and they have imagined evil against me;” and He exhorts us to strengthen ourselves when He says: “Strengthen ye the weak hands, and make strong the feeble knees.”
35:4
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 9
… for before Abraham was, I am;” how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.”
Tertullian † AD 220 An Answer to the Jews 9
… that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”
Tertullian † AD 220 The Five Books Against Marcion 4.10
The sick of the palsy is healed, and that in public, in the sight of the people. For, says Isaiah, “they shall see the glory of the Lord, and the excellency of our God.” What glory, and what excellency? “Be strong, ye weak hands, and ye feeble knees:” this refers to the palsy. “Be strong; fear not.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.35
35. And if there are any whose souls have been stupefied by the threats of the tyrants, not even they are passed by as incurable by the saving Word; but he heals them also and urges them on to receive divine comfort, saying, ‘Be ye comforted, ye who are faint-hearted; be ye strengthened, fear not.’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.12
12. We have two signs, and we desire to learn a third. Tell us what the Lord doth when He is come. Another Prophet saith, Behold! our God , and afterwards, He will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear: then shall the lame man leap as an hart, and the tongue of the stammerers shall be distinct
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 24.7
… we have obtained the very Word of God for our prophet. But Christ is in such manner a prophet, the Lord of prophets, as Christ is an angel, the Lord of angels. For He is also called the Angel of great counsel. Nevertheless, what says the prophet elsewhere that not an ambassador, nor an angel, but Himself coming will save them;
35:5
St Justin Martyr † AD 165 On the Resurrection, Fragments 4
… How truly blinded are they in the eyes of their hearts! For they have not seen on the earth blind men seeing again, and the lame walking by His word. All things which the Saviour did, He did in the first place in order that what was spoken concerning Him in the prophets might be fulfilled, “that the blind should receive sight, and the deaf hear,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… From that place, also, He who rules, and who feeds the people of His Father, has come. Those, again, who declare that at His coming “the lame man shall leap as an hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear,”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… What tropes does David? What allegories does Jeremiah? Not even of His mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? did not the tongue of the dumb recover speech?
Origen † AD 254 Origen Against Celsus 2.48
… “Moreover, as you assert, he raised the dead.” That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: “Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart.”
Pope St Leo I the Great † AD 461 Sermons 54
… and after the Divinely-miraculous works had been performed, the performance of which the spirit of prophecy had once predicted, “then shall the eyes of the blind be opened and the ears of the deaf shall hear; then shall the lame man leap as a hart, and the tongue of the dumb shall be plain
35:6
St Justin Martyr † AD 165 The First Apology 48
And that it was predicted that our Christ should heal all diseases and raise the dead, hear what was said. There are these words: “At His coming the lame shall leap as an hart, and the tongue of the stammerer shall be clear speaking: the blind shall see, and the lepers shall be cleansed; and the dead shall rise, and walk about.”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… What tropes does David? What allegories does Jeremiah? Not even of His mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? did not the tongue of the dumb recover speech? did not the relaxed hands and palsied knees become strong, and the lame leap as an hart?
Origen † AD 254 Origen's Commentary on Matthew 11.18
… so great evils to that which is better, so that it might say, those who were formerly dumb afterwards speak the word of God, and the lame walk, the prophecy of Isaiah being fulfilled, not only in things bodily but in things spiritual, which said, “Then shall the lame man leap as an hart, and the tongue of him that hath an impediment in his speech be plain.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.32
… Be of good courage, ye feeble-hearted, in your minds; be strong, fear not. Behold our God recompenseth judgment and will recompense, he will come and save us.’ ‘For,’ he says, ‘in the wilderness water has broken out, and a pool in thirsty ground, and the dry land shall be watered meadows, and in the thirsty ground there shall be springs of water.’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.34
34. Then after being chastened in a measure, according to the necessities of the case, she is commanded to rejoice anew; and she blossoms as a lily and exhales her divine odor among all men. ‘For,’ it is said, ‘water hath broken out in the wilderness,’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.21
… And again in the same power of the Holy Ghost, Peter and John went up into the Temple at the hour of prayer, which was the ninth hour , and in the Name of Jesus healed the man at the Beautiful gate, who had been lame from his mother’s womb for forty years; that it might be fulfilled which was spoken, Then shall the lame man leap as an hart
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… Your father is coming, or, your mother:” he does not say, “You must do this or that.”—Again, tell me, how do the Gospels differ from the Prophets? Why are not the Prophecies also called Gospels, good tidings? For they tell the same things: for instance, “The lame shall leap as an hart.” (
35:7
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.34
… and she blossoms as a lily and exhales her divine odor among all men. ‘For,’ it is said, ‘water hath broken out in the wilderness,’ the fountain of the saving bath of divine regeneration. And now she, who a little before was a desert, ‘has become watered meadows, and springs of water have gushed forth in a thirsty land.’
35:8
Tertullian † AD 220 The Five Books Against Marcion 4.24
… over it the unclean thing shall not pass, nor shall be there any unclean way; but the dispersed shall pass over it, and they shall not err therein; no lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there,”
35:10
Tertullian † AD 220 On the Resurrection of the Flesh 58
“Everlasting joy,” says Isaiah, “shall be upon their heads.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
11. For consider I pray the condition of the other life, so far as it is possible to consider it; for no words will suffice for an adequate description: but from the things which are told us, as if by means of certain riddles, let us try and get some indistinct vision of it. “Pain and sorrow and sighing,” we read “have fled away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
But of our state there, no such word at all is spoken, but all the contrary; that “grief and sorrow and sighing have fled away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… and thou shalt depart, “where sorrow and woe are fled away,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
[10.] For that is indeed rest, where “pain, sorrow and sighing are fled away” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… Only let us take serious thought sometime; let us be anxious about the matter, beloved. Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings, where “pain and sorrow and sighing are fled away” (
John Cassian † AD 435 The Conferences of John Cassian 1.13
… But ye shall be glad and rejoice forever in that which I create.” And again “joy and gladness shall be found therein: thanksgiving and the voice of praise, and there shall be month after month, and Sabbath after Sabbath.” And again: “they shall obtain joy and gladness; and sorrow and sighing shall flee away.”
35:1
The Jews refer this to the restoration of Jerusalem and the kingdom of Judah under their Messiah, whom they vainly await. St. Thomas and Hugo refer this to the return of the Jews from Babylonian captivity, and through it they understand to be foreshadowed the joy and glory of the nations liberated by Christ from the servitude of sin and the devil. But the Fathers throughout, whom I shall cite at verse 1, and the Interpreters, take these things in themselves and properly of the golden age of the Gospel, and of the calling and glory of the nations. Where note: The Prophet is accustomed to subjoin joyful things to sad ones. Since therefore in the preceding chapter he described the sad destruction of Edom, and under it the destruction of the world and of the impious at the end of the world; hence he passes here to the time of the Gospel, and to a joyful prophecy concerning the Church gloriously to be spread through the nations; whence he opposes many good things in this chapter by antithesis to the evils which he threatened to the world in the preceding chapter. First, therefore, he teaches that the nations, heretofore desert, are to be cultivated through Christ and are to be fertile like Lebanon, Sharon and Carmel. Secondly, at verse 5, he teaches that in the time of the Gospel the blind, deaf, lame and dumb are to be healed, and there shall be no dragons and evil beasts among them, nor the unclean. Then, at verse 10, he says they shall go to Sion to eternal joys. 1. The desert and the wilderness shall be glad, and the solitary place shall rejoice, and shall blossom as the lily. 2. It shall bud and blossom, and shall rejoice with joy and praise: the glory of Lebanon is given to it: the beauty of Carmel and Sharon, they shall see the glory of the Lord, and the beauty of our God. 3. Strengthen ye the feeble hands, and confirm the weak knees. 4. Say to the fainthearted: Take courage, and fear not: behold your God will bring the revenge of recompense: God himself will come and will save you. 5. Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped. 6. Then shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness. 7. And that which was dry land, shall become a pool, and the thirsty land springs of waters. In the dens, wherein dragons dwelt before, shall rise up the verdure of the reed and the rush. 8. And a path and a way shall be there, and it shall be called the holy way: the unclean shall not pass over it, and this shall be unto you a straight way, so that fools shall not err therein. 9. No lion shall be there, nor shall any ravenous beast go up by it, nor be found there: but they that shall be delivered shall walk there. 10. And the redeemed of the Lord shall return, and shall come to Sion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away. 1. The desert shall be glad. — In Hebrew it is ששום iescusum, that is, they shall be glad in them, namely in the nations and Edomites, whom in the preceding chapter he said were to be destroyed by God, as if to say: Among the unfaithful nations and Edomites to be destroyed, and therefore mourning, the inhabitants of the desert shall be glad, being converted to Christ, namely the faithful Gentiles and Christians. Whence clearly you should translate the Hebrew according to the sense thus: The desert and solitude shall be glad, the dry land also shall rejoice, as Vatablus rendered it; by desert, solitude and dry land he calls the Gentility and the regions of the Gentiles, as if to say: Gentility hitherto desert from God, salvation, justice, true religion, and the worship of God, shall become a partaker thereof, and heir of holiness, graces and joy which is in the Holy Spirit, through Christ. Whence the glory of Lebanon shall be given to it, that is, it shall succeed to the glory of the Synagogue and of the Jews, so that namely it shall be a faithful people, and a Church beloved of God. Thus St. Jerome, Cyril, Theodoret, Eusebius, book VI of the Demonstration, chapter xxi; Hilary in Psalm lxv; Justin, Apology 2; Gregory of Nazianzus, oration 1 against Julian. Indeed Eusebius, Theodoret, Cyril, Hilary, think this oracle was fulfilled when Jesus came from Galilee to the deserts of the Jordan, that he might be baptized by John. Add St. Hilary and Justin above, Prosper, part III of Predictions, chapter xiii; Athanasius, book I On the Incarnation of the Word, teach that he had regard to this when asked by the disciples of St. John: "Art thou he that art to come, or do we look for another?" Matt. xi, 3. For Christ answered them saying: "Go and relate to John what you have heard and seen: The blind see, the lame walk," etc. Which things, here at verses 5 and 6, he predicts as future under Christ and from Christ the Prophet.
35:2
Rufinus and Palladius refer these things literally to Egypt in the time of St. Anthony, and afterwards, abounding in the faithful and monks, and as it were flourishing. Hear them; for citing this passage of Isaiah and explaining it, they say: "Although these things are said of the Church, nevertheless in the deserts of Egypt these things were also completed by historical account; where such multitudes come to salvation in cities as the deserts of Egypt brought forth; as many peoples are held in cities, so almost as many multitudes of monks are held in the deserts, so that, where sin abounded (idolatry), there grace also abounded," say Rufinus, book II On the Lives of the Fathers, chapter vii, and Palladius in the Lausiac History, chapter lii. And it shall flourish as the lily. — For the lily flowers with wonderful beauty. In the lily are noted the purity of life and chastity of the Saints in the Church. 2. It shall bud. — The Church shall produce new and abundant leaves, flowers and fruits, both of new faithful, men as well as peoples; and of new virtues: for it shall produce swarms of virgins, martyrs, monks, etc. But who shall do these things? who shall bring such a joyful transformation to the desert? namely the same one, Who wove gardens adorned with flowers, And who commands lilies to whiten in the gleaming fields, And who distinguishes the earth with violet and herb.
35:3
The glory of Lebanon is given to it. — Lebanon, although it was occupied by the Gentiles, nevertheless belonged to the Jews, as is evident from Joshua, chapter xiii, 6; and from Lebanon frankincense, cedars, pines, and whatever was rare and excellent, were brought to Jerusalem. Lebanon therefore signifies the Jews and the Synagogue, as well as the field of Sharon, the most pleasant and fertile field of Judaea, and Mount Carmel, its most fertile mountain, that is to say: All the ornaments, riches and delights, sacred and spiritual, of the Synagogue and of the Jews shall be transferred to the Church and the Gentiles. Whence Symmachus translated Sharon as fields, says St. Jerome. They themselves shall see the glory of the Lord, — namely the glorious miracles, the glorious Apostles, the glorious charisms of the Holy Spirit, the glorious Sacraments, ceremonies and worship of sacred things.
35:4
3. Strengthen the feeble hands. — It is an apostrophe to the Apostles, that they should stir up and encourage the abject, inert and fearful nations through the Gospel to the pursuit of faith, salvation and good works. Strengthen the weak knees. — For in the fainthearted, when they are struck down by fear or grave dread, the knees give way and as it were become dislocated, so that they stand stunned and cannot proceed, but stumble and waver. The cause is that fear in itself, and through the accompanying sadness, contracts the heart; which, afflicted so as to help itself, calls the vital spirits to itself: whence in the external members, especially those remote from the heart, such as the hands, knees, etc., there will follow cold, tremor, and sometimes pallor, stammering of the tongue, unfitness for action, and sometimes thirst. Thus teach Aristotle in the Problems, section xxvii, Question vi; Macrobius, book VII, xi; Gellius, book XIX, chapter vi, and Jerome Fracastoro, book I On Sympathy, chapters xv and xix. 4. Say to the fainthearted, — that is to say: Say, O Apostles! to the Gentiles: Do not be fainthearted, do not despair that you belong to the children of Abraham: God is able from these stones to raise up children of Abraham: if you believe and obey Christ, you shall be children of Abraham, even though you are children of idolaters, and have yourselves hitherto been idolaters without God, without faith, without conscience, fornicators, perjurers, blasphemers, etc., baptism shall wash away all these things, and shall make you new men, indeed angels of God. This therefore you shall be to God, which Abraham, Isaac and Jacob were. To this St. Paul alludes in Hebrews, chapter xii, 12. See the things said there. Behold your God shall bring the revenge of retribution, — by which namely Christ God, to whom the Father has given all judgment, John, chapter v, shall expel the devil the tyrant, who has hitherto oppressed you, and shall assert you in the liberty of the children of God. He says "of retribution," because God repays the devil like for like: for as he himself tyrannically ruled over the Gentiles, so now Christ and Christians rule over him severely and strictly. It is similar to Psalm lxxi, 4. Thus St. Jerome and others to be cited presently.
35:5
God himself shall come, and shall save you. — From this it is evident that God truly came into the world and our flesh, and consequently that Christ is truly God. For to Christ belong the following: "Then shall the eyes of the blind be opened," etc., as is evident from Matthew, chapter xi, 5, and Matthew, chapter xv, 30. Thus teach St. Jerome, Cyril here, Irenaeus, book III, xxii; Cyprian, book II Against the Jews, chapter vii; Eusebius, book VI Demonstration, xxi; Athanasius, book On the Humanity of the Word, beyond the middle; Augustine, book On the Five Heresies, chapter vi. A similar passage is below, chapter lii, 6.
35:6
Note: God in Hebrew is Elohim, that is, God who governs, provides, rules, judges the world. Christ therefore came into the world, that He might govern it as it were as Elohim, care for it, save it, protect the oppressed from the devil and assert them in liberty. Again, for "shall save us" in Hebrew is ישעכם iosaachem (that is, shall save you); whence the name Jesus, that is, Saviour, as if to say, Elohim shall come in flesh, that He may be to us Jesus. If you read ישעכם iissachem with other points, it shall signify shall delight, shall gladden you. For Jesus is the joy and jubilation of our heart. 5. Then shall the eyes of the blind be opened, — that is, the Gentiles, formerly captive in the eyes of the mind, and dwelling in the darkness of infidelity, shall be illuminated by the light and splendour of the Gospel. The same are said to have been deaf, to the reception of the word and law of God, but now shall hear it and obey it. As a sign of this matter, Christ illuminated and healed many blind, deaf, lame, etc., corporally, and at the same time restored to them the spiritual light of the mind, hearing and walking, and purged from sins granted them His grace, as St. Augustine teaches. Whence St. Hilarius and others, as I said at verse 1, think Christ alluded to this, Matt. xi, when He says: "The blind see, the lame walk," etc., of which again at cap. lxi, 1. 6. Then shall the lame man leap as a hart. — That is, the Gentiles halting, that is, wandering with doubtful and wavering step from the way of virtue, strengthened and directed by Christ shall walk straight, nay shall leap through it into heaven. And the tongue of the dumb shall be opened. — The same, eloquent in earthly and worldly matters, but in divine matters tongueless and mute, shall become eloquent, and shall discourse with great wisdom and spirit concerning grace, concerning virtue, concerning Christ, concerning God and the Holy Trinity, concerning blessedness, concerning eternity, etc.
35:7
Because waters have broken forth in the desert. — The quia gives the reason for the preceding things, and shows that they are to be understood not corporally, but spiritually, as if to say, For this reason the eyes of the blind shall be opened, etc., "because in the desert," that is, in gentility, "waters have broken forth," in Hebrew, shall break forth, that is, shall copiously burst forth and spread themselves, waters, that is, spiritual charisms: "and he that is thirsty," that is, the same gentility barren, shall be "in fountains of waters," that is, shall have fountains of waters (that is, of graces) springing forth unto eternal life. Thus St. Cyril and Theodoret. Secondly and more aptly, Sanchez thinks that τὸ quia here does not give a reason, but joins the extremes, and is the same as and, as if to say, The lame shall leap, the dumb shall speak, and waters shall break forth in the desert: for neither is a reason aptly given here, or it is said: "The lame shall leap, because waters have broken forth:" for what have waters to do with leaping? 7. In the dens, in which dragons dwelt before, shall spring up the green of the reed and the rush. — He said in the preceding chapter, that in desolate Idumaea there would dwell onocentaurs, hairy ones and lamias, that is, dragons: here on the contrary he says that in the desolate gentility, in which dragons dwelt (for these indeed love dry places), there shall spring up reed and rush, which are born only in a moist place, and therefore not in a desert now, but in a fertile one, as if to say, In the cities and souls of the Gentiles, which were dens, that is, proper dwellings, of dragons, that is, of demons and vices, there shall spring up the green of grace and virtues, that they themselves may become temples of the Holy Spirit. The opinion of the Chaldaeans was, that beasts dwell in the heart of a wicked man. For unbridled appetites, which reason does not restrain, so that they wander far and wide with their own and others' destruction, are called beasts. Hence flowed that apophthegm of theirs: "In the vessel of the wicked dwell the beasts of the earth." Wherefore the Egyptians by a stag drawing serpents from caves signified a judge punishing the wicked. This is what Pythagoras wished, when he said that the souls of the wicked migrate into brutes, that is, become brutish on account of brutish manners. Hence arose the fable of Circe, transforming men into various beasts. Whence Theocritus: "Those," he says, "whom virtue and wisdom have looked upon, cannot be shaken by the cups of Circe." Was not St. Mary Magdalene, on whose feast I write this, a den of dragons, when she was possessed both in body and mind by seven demons; but when these were cast out by Christ, Luke vii, what waters of penance and tears flowed forth from this desert? what green of charity, of prayer, of contemplation, of all virtues?
35:8
"I have found him whom my soul loveth: I will hold him, and I will not let him go. Sustain me with flowers, compass me about with apples; because I languish with love. Put me as a seal upon thy heart, as a seal upon thy arm; because love is strong as death, jealousy hard as hell: the lamps thereof are lamps of fire and of flames." Assuredly, she herself, kindled by this divine fire, clung continually to Christ, and sitting at his feet attended assiduously to his words: she followed and accompanied Christ teaching and preaching everywhere through the Scribes and Pharisees, even unto the cross and death: she herself stood intrepidly at the cross, she herself embalmed the dead Christ, she herself could not be torn away from his sepulchre: wherefore she also merited to be the first to see him risen. Thence, sent into exile by the Jews, by the will of God she arrived in Gaul, and there disseminated the faith of Christ: and at last, drunk with love of her beloved, she withdrew to a mountain near Marseilles, and made herself an example of penance for all ages. For there thirty years without food and drink, in the sweet tears of love, and in continual meditation and contemplation of her beloved, she lived a life not human, but angelic: wherefore also lifted up to heaven by Angels seven times daily, O Blessed one! To hear the angelic choirs singing alternate songs, thou wast worthy to be freed from the bodily prison. 8. And there shall be a path and a way, — namely, narrow, straight and holy which leads to heaven, that is to say. This once desert, namely the Church, shall not be impassable, nor inaccessible, as deserts and marshes are wont to be, in which reeds and rushes arise; but there shall be a way and a narrow and straight path, namely of faith and penance, which shall lead those willing to go there, and it shall be called holy: because it shall lead to the Church which is holy, and thence to heaven and the fellowship of the Saints who are in it. The Septuagint translates, there shall be joy of the citizens, namely of holy souls, which by mind and wondrous harmony of virtues call up to heaven. Thus St. Jerome and Cyril. No unclean one shall pass through it. — that is to say. The way to the Church shall be holy, that is pure and clean: because no unclean one shall pass through it who would defile it. He calls unclean the Gentile and the sinner persisting in his infidelity or crimes: for to these the way to the Church is not open; but only to the penitent, who when they wish to come to their senses and be converted, although they be unclean, are cleansed from all uncleanness and filth in this way through the washing of baptism; wherefore now not unclean, but cleansed they approach to it. He alludes to the temple of Jerusalem, from the entrance of which the unclean and impure were barred: for this holy temple was a type of the holy Church.
35:9
Now this straight way is the doctrine of the Gospel, which whoever enters upon and follows must repent and change his life for the better, and necessarily live holily. For this doctrine requires, and as far as it is able effects that minds loving integrity and sanctity tend toward it and make progress in it: but it turns away and repels those who wallow in their vices and remain in them. In like manner as the way to the Church, so also the Church itself is called holy, because namely it has been called to sanctity, and supplies all helps toward sanctity, and demands and makes holy those who obey it. Thus St. Cyril and Jerome, and it is evident from what follows. Therefore the heretics ineptly gather from this place that in the Church there are no unclean and sinners, but only the just and holy, indeed the predestined and elect; for the Prophet does not say that through the Church, but that through the way which leads straight to the Church, the unclean shall not pass. 9. An evil beast shall not go up by it. — In desolate Idumaea, in the preceding chapter, he said there would be centaurs and evil beasts: to this he opposes the Church from which God will expel and keep them away, as if to say: Demons and their machinations, snares and assaults, and all things harmful and terrifying, Christ will remove from the Church. Thus St. Jerome, Cyril and Theodoret. Leo Castrius refers these things to the exorcisms of baptism, by which the demon is driven from the one being baptized. And the redeemed of the Lord shall return — from their former worship and impiety to the chaste and pious sacraments of Christ. And they shall come to Sion, — that is to the Church both militant and rather triumphant and heavenly: for to this do those go who have been freed and redeemed, not to the militant, for they already dwell in it: and the way already mentioned, which leads to the Church militant, also leads through it to the triumphant. Thus St. Jerome and St. Augustine, sermon 27 on the Feast of All Saints, vol. X, and Tertullian, book On the Resurrection of the Flesh, and it is evident from what follows; for he says: And everlasting joy upon their heads, — that is, upon these elect and blessed ones redeemed by Christ: for head is put for man, a part for the whole by synecdoche. Or properly upon the head itself: for he alludes to the nuptial crown, which was wont to be placed upon the head of the bride, with which she herself was led forth in song and jubilation from the fields to Sion, as if to say: Christ will lead his faithful and holy ones to heavenly Sion in the manner in which a bridegroom is wont to lead his uniquely beloved bride to Sion with nuptial applause, with a nuptial crown, with such great and so full a joy that all pain and lamentation is far driven away. Thus Sanchez. This is what Esdras says expressly and beautifully, book IV, chapter ii, 34, and is cited in the Ecclesiastical Office during the time of Easter: "Expect, O nations, your shepherd, he will give you eternal rest: be prepared for the rewards of the kingdom, for perpetual light shall shine upon you through the eternity of time: flee the shadow of this age, receive the joy of your glory: rejoice, giving thanks to him who has called you to heavenly kingdoms: rise up and stand and see the number of the sealed ones (to these sealed ones John alludes, Apocalypse vii, 9) at the banquet of the Lord: those who have transferred themselves from the shadow of this age have received splendid tunicles from the Lord;" and a little further down: "I, Esdras, saw on Mount Sion a great multitude which I could not number, and all were praising the Lord with songs. And in the midst of them was a young man of lofty stature, more eminent than all of them, and he was placing crowns upon the heads of each of them. Then I asked the Angel, and said: Who are these, Lord? And he answering said to me: These are they who have put off the mortal tunic and have put on the immortal, and have confessed the name of God: now they are crowned and receive palms. And I said to the Angel: Who is that young man who places crowns upon them and delivers palms into their hands? And he answering said to me: He is the Son of God, whom they confessed in the world. And I began to magnify those who had stood mightily for the name of God." And Tobias, chapter xiii, verse 21: "The gates," he says, "of Jerusalem shall be built of sapphire and emerald, and of precious stone all the circuit of its walls. Of white and pure stone all its streets shall be paved, and alleluia shall be sung through its streets. Blessed be the Lord, who has exalted it, and let his kingdom be upon it forever and ever."
Machine translation from the Latin, not reviewed.
35:1
In parte ista ponit effectum prosperitatis consequentis in Judaeis ex destructione hostium: et dividitur in partes duas. In prima ponitur promissio consolans; in secunda exhortatio confortans, ibi, Confortate manus dissolutas. Circa primum tria. Primo ponit hominum jucunditatem, quam comparat prato florenti, qui quidem habet pulchritudinem in floribus: unde dicit: Deserta, idest terra Judaeorum, quae post, vastantibus Assyriis, erat hujusmodi, metonimice, idest ipsi homines, quasi lilium, quod est pulcherrimus flos, et diu durat. Eccl 59: « Flores floreas quasi lilium. » Habet etiam pulchritudinem in germine: unde dicit, Germinans. Psalm. 91: « Justus germinabit sicut lilium. » Sicut enim germen ex flore, ita exterior jucunditas ex cordis laetitia.
35:2
Secundo promittit terrae fertilitem: Gloria Libani, idest fertilitas diversarum rerum, quae est gloria horum locorum, erit in terra promissionis. Oscae ult.: « Erit quasi oliva gloria « ejus, et odor ejus ut Libani. » Tertio utriusque propinquitatem, Ipsí, idest non differetur ad tempora filiorum. Supra 55: « Regem in decore suo « videbunt. » Confortate manus dissolutas. Hic ponitur exhortatio confortans: et circa hoc tria facit.
35:3
Primo ponitur officii exhortandi injunctio: Confortate manus, in quo debilitas ad operandum: genua debilia, trementia, in quo debilitas ad sustinendum. Hebr. 12: « Remissas manus et soluta « genua erigite. » Secundo ponitur ipsa confortatio: Dicite pusillanimes. Luc. 12: « Nolite timere, pu- « sillus grex. » Tertio assignatur confortationis ratio: et primo quantum ad remunerationem malorum, liberando ab hostibus, Ecce Deus; et sanando a languoribus, Tunc aperientur. Et sunt metaphoricæ locutiones, si referantur ad tempus post destructionem Assyriorum, ut intelligentur spirituales defectus, ut supra. Vel ad litteram, si referantur ad Christi adventum, sicut Matth. 2: « Caeci vident, « claudi ambulant. » Secundo quantum ad collationem bonorum quadrupliciter. Primo quantum ad abundantiam aquarum, Quia scissae sunt (metaphora) aquae, pro consolationibus. Vel quia multum pluet, ut sit magna fertilitas. Psal. 106: « Posuit « desertum in stagnum aquarum. » Secundo pulchritudinem camporum, in cubilibus, idest terra, quae prius erat deserta, ita ut haec animalia inhabitarent, erit culta.
35:7
Viror calami, quae in locis virentibus oriuntur.
35:8
Job 40: « Sub umbra dormit « in secreto calami. » Tertio quantum ad restaurationem viarum, ponens viae sanctitatem: Et erit ibi semita, in terra Juda, semita, ducens ad templum. Pollutus, gentilis, sicut ante. Vel mystice de Ecclesia militante vel triumphante. Apoc. 21: « Non « ingredietur in eam pollutus et immundus. » Ponit etiam rectitudinem, Et haec erit directa. Stulti, idest quantumcumque simplices, non errabunt, propter multitudinem transeuntium.
35:9
Jerem. 51: « Ad- ducam eos de terra aquilonis, et congregabo eos ab extremis terrae. » Ponit etiam viae securita- tem, Non erit ibi leo. Supra 2: « Non nocebunt et non occident in universo monte sancto meo. » Et ponit viarum frequentationem, Et redempi, a praecedentibus periculis. Baruch 3: « Ecce enim venient filii tui, quos dimisisti dispersos. » Quarto promittit eis laetitiam cordium, Laetitia sempiterna.
35:10
Supra 25: « Auferet lacrymam tuam ab omni facie. » Ostenditur etiam communiter laetitia sanctorum in patria, quia sempiterna, quia plena, Obtinebunt, quia pura, Fugiet dolor et gemitus. Apocal. 21: « Absterget Deus omnem lacrymam ab oculis san- ctorum; et jam non erit amplius neque luctus neque clamor, sed nec ullus dolor. »
Nota super illo verbo, Florebit quasi lilium, quia sancti comparantur liliis primo propter stiptis altitudinem, ex quo constantia in adversis. Can. 2: « Sicut lilium inter spinas, sic amica mea inter
« filias: » Secundo propter odoris suavitatem, ex quo bona fama. Eccl. 59: « Florete flores quasi lilium, date odorem, et frondete in gratiam. » Tertio propter humoris virorem, ex quo virtus mentis. Eccl. 50: « Quasi lilia in transitu aquae. » Quarto propter connexionem, ex quo sanctorum caritas. Can. 7: « Venter tuus sicut acervus tritici vallatus liliis. »
Item nota, quod haec lilia Christus vestit quan- tum ad virtutum initia. Math. 6: « Considerate lilia agri, quoniam non texunt neque nent, et pater vester vestit illa. » Secundo colligit ad aeterna praemia. Can. 6: « Dilectus meus descen- dit in hortum suum ad areolam aromatum, ut ibi pascatur in hortis et lilia colligat. » Tertio in eis requiescit per complacitam. Cant. 6: « Di- lectus meus mihi, et ego illi, qui pascitur inter lilia. » Quarto quia ipse est lilium. Cant. 2: « Ego flos campi, et lilium convallium. »
35:1
v. 4 « Laelabitur deserta et invia et exsultabit solitudo et florebit quasi. lilium
Destructioni et horroribus in regione edomitica propositis repente oppo- . nitur summa quaedam amoenitas et beatitudo, deserto paradisus, incendiis sempiternis felicitas perpetua, bestiis pax summa et securitas. Unde post iudicium et iram Dei docet propheta quid piis praeparaverit i. e. salutem eam exhibet quam Deus constituit pro suis. Uti iudiciam in horrenda vastitate est expressum, ita a contrario salus
35:2
v. 9 germinans germinabit et exsultabit laetabunda et. laudans ; gloria Libani data est ei, decor Carmeli et. Saron ; ipsi videbunt gloriam Domini et decorem Dei nostri.» ; — summa cernitur amoenitas, fertilitas, splendor; nam quaecumque in terra palaestinensi praeclara sunt, iam in unum collecta cernuntur : gloria Libani, decor Carmeli et Saron ; ad hünc statum florentissimum in rebus pulcherrimis depictum accedit laetitia et delectatio, iubilus et exsultatio, beatitas igitur summa animorum voluptate percepta. Haec autem omnia ex eo quasi ex fonte uberrimo profluunt, quia gloriam Domini eiusque magnificentiam vident. Sermo aptissime inducitur a terra deserta... nam salutem ex tribulatione orituram et post angustias demum apparituram esse, iam saepius propheta innuit; porro tali mutatione facta salus declaratur eximio modo tamquam opus Dei summa liberalitate Dei sine ullo hominum merito effectum ; dein terra deserta in paradisum mutata optime delineat, quomodo salus et beatitudo messianica in mundum adspectabilem redundatura sit (cf. 14, 6. Rom. 8, 19 seq.). Iam ad singula. Illi qui diu afflicti erant et oppressi (cf. Mich. 5, 1. Soph. 3, 18 hebr.) miro demum modo a Deo recreabuntur et intimis animis laetitiam et consolationem Dei percipient (laetabitur deserta) et quod sentiunt, in iubilo et exsultatione palam facient (exsultabit) et ad gloriam illam quam salus secum affert provehentur ! (florebit). Flos ille in v. 2 laetiora capit incrementa magis magisque splendore et ubertate augetur, ex quo nova oritur exsultationis et iubili seges ac materia; atque iuremerito ; nam quanta sit mutatio effecta, ex eo concluditur, quod desertum illud iam Libani gloria et pulchritudine et Carmeli et Saronis cultu nitidissimo sit vestitum et exornatum. Tria haec coniuncta amoenitatem summam et elegantiam depingunt quae in montibus, silvis, campis deprehendi et cogitari possit. Tantus vero splendor effusus est, quia Dominus gloriam suam illis exhibet cernendam et admirandam. Sed ubi gloria Dei illucescit, ibi omnia in similem gloriam et splendorem immutari quis mirabitur (cf. Hab. 3, 3) ! In tanta autem gloriae Dei manifestatione et in tanta salutis magnitudine quid magis aequum esse potest, quam ut omnes omni ignavia ac pusillanimitate abiecta ad summam fiduciam et alacritatem fidei et spei assurgant animosque induant omni trepidatione vel timore altiores? Unde
35:3
v. 3 « confortate manus dissolutas et genua debilia roborate;
35:4
v. 4 dicite pusillanimis : confortamini et nolite timere; ecce Deus vester ultionem adducet retributionis ; Deus ipse veniet et salvabit nos » ! — adhortatur eos qui ipsi fide ac fiducia in Deum freti calamitates imminentes exspectant, ut eandem fiduciam aliis quoque indere satagant, ut scil. ex oraculis datis documenta promentes confortent timidos, ignavis addant animos, infirmis robur suppeditent. Tota autem ratio consolationis vertitur in Dei ope promissa : Deus vester venit ad. ultionem, retributionem (hebr.) vel ut alii iungunt : ecce Deus vester, ultio venit, retribulio Dei ; ipse venit et salvat vos (cf. Malv. II. Rol.) ; retributio Dei est talis qualem Deus reddere solet, quae Deo sit digna ; unde nomen Dei saepius ad auxesin additur, ergo retributio magna et copiosa (Malv.). Ipse venit cf. 28, 91; 29, 6; 30, 9'1 ecce nomen Domini venit de longinquo ; 31, 4; 32, 15; 33, 9. 10. 22. Duo asseruntur : clades inimicorum et salus populo largienda, uti in antecedentibus post deiectionem hostium feliciorem fore populi reipublicaeque conditionem saepius est explicatum. Haec salus et divinae benedictionis abundantia quae in illa rerum redintegratione futura sit, ad consolationem et confortationem pulcherrime illustratur
35:5
v. 8 « tune aperientur oculi caecorum et aures surdorum patebunt ;.v.
35:6
6 tunc saliet sicut cervus claudus et aperta erit lingua mutorum, quia scissae sunt in deserto aquae et torrentes in solitudine » ; — conditioni priori 29, 10 descriptae opponitur redintegratio. Copia et ubertas salutis ita describitur, ut quaecumque adsunt mala, ea auferri et sanari dicantur egregie. Ratio affertur tam subitae conversionis et tantae felicitatis, quia in terra olim deserta et arida iam. aquae prorumpunt abundantissimae i. e. « quia adest fecunditas divinitus data, cuius umbra sunt et symbolum aquae large et iugiter manantes » (Sanct.), Deus theocratiae novas contulit gratias eamque ita in melius additis subsidiis mutavit, ac si regioni aridae larga aquarum fluenta concedereatur. Ergo regenerationem quandam et innovationem addito lareo auxiliorum divinorum fonte datum iri innuitur. Atque quemadmodum maledictio Dei cap. 34 adumbrata est malis illatis, ita consequens est, ut benedictio delineetur malis ablatis et sanatis. Porro sicuti propter peccata hominum revera saepe corporalia mala ipsis hominibus eveniunt et ipsa quoque terra vastatione et sterilitate affligitur, ita consentaneum est, ut salus illa ac rerum felicissima redintegratio etiam in ablatione illorum malorum ostendatur ac declaretur. Unde hac consideratione facta iam quasi a priore et ex analogia concludere licet, quando salus illa, cuius summa in regno messianico continetur, apparitura sit, ad eius praesentiam et excellentiam declarandam etiam fore, ut virtus quaedam exhibeatur divina qua corporalia mala revera sanentur. Atque revera Christus Dominus ut demonstraret se esse Messiam 1. e. verae salutis a Deo toties promissae auctorem ac largitorem, ad talia miracula provocavit : caeci vident, claudi ambulant, surdi audiunt (Matth. 11, 5), quemadmodum S. Matthaeus ex eiusmodi miraculis a Iesu Nazareno patratis concludendum esse docet eum esse verae expiationis et cum Deo reconciliationis effectorem ( cf. Matth. 8, 4'1 et ad Is. 53, 4). Adde quod saepius iam animadversum est, prophetam feliciorem illam rerum conditionem post cladem assyriacam ita exhibere solere, ut in tempore illo minime sistatur, verum salutis perfectae i. e. messianicae periodus describatur. Fit enim et conceditur liberatio propter Emmanuel (cf. 8, 9. 10), ergo satis prope adiacet, ut propter internum rerum causarumque nexum propheta in salute describenda minime in primis quasi eius initiis atque in praevia eius praeparatione se contineat, sed ad salutis illius perfectionem ac sublimitatem (qualis in periodo messianica exspectatur) describendam mente prophetica se convertat. ad tempus post destructionem Assyriorum, ut intelligantur spirituales defectus ; vel ad literam, si referantur ad Christi adventum » S. Thom. et sim. iam S. Ephr. Alii denique solum agnoscunt vaticinium de Christo; ita Mar. Tir. Calm. Verum quomodo immediate ad Messiam sermo transferatur, nemo explicat. Multo melius Lap. rem concipit, verba esse intelligenda de iis qui antea caeci iam illuminentur luce et splendore veritatis, et huius rei symbolo Christum multos caecos, surdos.. corporaliter illuminasse et curasse. Sensus igitur proprius est descriptio salutis a Domino concedendae ; haec autem ita fit, ut ex rerum natura omnia mala auferri terramque summa fertilitate donari asseratur. Talis autem descriptionis modus apte adhibetur, quia ad rem spiritualem sensibus subiiciendam aptus est et quia revera ipsa creatura demum in revelatione gloriae filiorum Dei etiam gloria ornabitur (cf. Rom. 8, 21). Haec si perpenderis, facile quoque respondebis ad id quod Sanct. movet ad tuendam solam acceptionem spiritualem. — Promittit Deux seipsum venturum et salvaturum. Egregie id completum est et quam maxime ad literam in mysterio Incarnationis. Unde aliqui e SS. Patribus ex hoc quoque loco Divinitatem Christi probant. At cum locutio illa sit ad auxilium divinum declarandum usitata et similia saepe occurrant (cf. 30, 27; 31, 4; 33, 10. 22), prophetam de Messia cogitasse et verba illa eo sensu fore implenda intellexisse, nemo iuremerito asserere poterit. Sed si dixeris peculiari providentia et nutu Spiritus Sancti, auctoris praecipui s. Scripturarum, verba ea selecta esse, quae quam optime Deum in carne venturum et salvaturum designarent et ea demum. explicatione haberi plenum ac plenissimum sensum eum quem intenderit Spiritus Sanctus, nullus refragabor. Accommodate ad priora salus ulterius in rerum felicissima mutatione et pulchritudine depingitur
35:7
v. 7 « et quae erat arida erit in stagnum et 'sitiens in fontes aquarum ; in cubilibus àv quibus prius dracones habitabant, orietur viror calami et iunci » ; — hebr. 239 veteres explicant aridam terram, &vuSez» LXX ; recentiorcs peculiarem notionem ex arabico petentes interpretantur de rein desertis Arabiae, in Aegypto et alibi observata quae in eo cernitur ut propter singularem vaporum commotionem desertum totum vel eius pars aequoris lacuumve speciem ita referat, ut vel peritissimi viatores nonnunquam fallantur (cf. Ges. Ros. et recentiores). Unde hac explicatione admissa vates dicit: desertum aquae speciem referens commutabitur in veram aquam i.e. quae antea fallacia erant auferentur, pro eis vera bona concedentur; iam nulla deceptio, nemo iam mendacibus bonis inhaerebit; ea quae antea gratiarum fluentis cárebant, iis iam abundabunt ; ferarum cubilia, antra, loca ergo horrida, obscura iam amoenitate et cultu florebunt. Salus ergo depingitur sublimis, in tantum superans priorem conditionem, in quanium prae arida regione praestat campus irriguus ac feris De z"n quam vocem recentiores canem ferum vel canem aureum interpretantur, cf. 13, 22 et ad Iob 30, 29. Aderit sanctitas, pax, securitas
35:8
v. 8 « et erit ibi semita et via, et via sancta vocabitur ; non. transibit per eam, pollutus et haec erit vobis directa via, ita ut stulti non. errent. per eam ;
35:9
v. 9 non. erit. ibi leo et mala bestia non ascendet per eam nec invenietur ibi et ambulabunt qui liberati fuerint » ; — desertum ea quoque ratione suum exuit horrorem, quia ibi est via sancta, in qua solum sancti incedunt ; ablata est enim iudicio Dei iniquitas (cf. 32, 1 seq. 29, 19. 23 ; 30, 21 seq. 31, 7), atque via illa adeo plana est et conspicua, ut ne stulti quidem possint errare, Clarissime ergo et modo facillimo cunctis proponitur quae sit via salutis, atque si volunt, sine ullo erroris periculo semitam illam terere possunt. Praeterea adest v. 9 summa securitas ; in ea via si se contineant, nihil erit timendum a bestiis deserticolis ; ad eam enim viam non accedent, ibi nullae insidiae. In tali via incedentes cernit vates redemptos, liberatos. Salus igitur tamquam redemptio, tamquam revindicatio exhibetur qua Deus suos sibi vindicat, suos liberat. Haec salutis notio in altera parte a cap. 40 et deinceps quam maxime explicatur ; eam tamen propheta hoc iam loco clare indicat. Neque mirum. Nam cum priorem conditionem tristem symbolo deserti exprimeret et larga benedictionis divinae fluenta aquis compararet quae in deserto subito vi divina protruderentur (v. 6), quid propius adiacebat quam ut liberatio ex Aegypto iis vocibus in memoriam revocaretur ? et ut salus illa, per quam populus etiam ab oppressione hostili liberaretur et ex servitute redimeretur, eodem appellaretur nomine redemptionis ? Adde quod Isaias iam ante calamitatem assyriacam id sane cognitum habuit, quod iam Osee de exsilio et reditu ex exsilio vaticinatus erat (cf. Os. 2, 14; 3, 4. 3). Ergo minime mirum erit, si salutem symbolo reditus in Sion proponit. Salus haec demum sempiterno gaudio continetur ; dum regio hostilis . perpetuo incendio et vastitate affligitur eiusque incolae et principes erunt in nihilum (34, 12), Sion stabit et cives eius in. aeternum laetabuntur; en, oppositio adest omni parte absoluta ; quare salutis descriptio optime concluditur
35:10
v. 10 « et. redempti a. Domino convertentur et venient in Sion cum. laude, et laetitia sempiterna super caput eorum ; gaudium et laetitiam obtinebunt et fugiet dolor et gemitus » ; — cf. 51, 11. Ecce talis est merces eorum qui Domino se totos dederint. Hac adhortatione propheta praeparationi qua animos ad calamitatem assyriacam subeundam erudiebat finem imponit eumque praeclarum. Ostendit enim ultimum ac felicissimum terminum ad quem Deus eos adducturus est. Et cum hanc salutem exhibeat divino consilio intime iunctam eum Sion, valentissimum simul proponit pignus quo omnes intelligant Deum urbem hanc non traditurum esse hostibus. Uti ergo in Edom hostes Dei summae miseriae perpetuo mancipantur, ita cives Sion, amici Dei ac familiares, aeterna laetitia et gloria fruuntur. Proponit itaque Isaias civibus suis utrumque, atque ut alterutrum eligant, ipsis rebus mox adigentur scil. ut reipsa manifestent, utrum cum Dei adversariis partem habere velint, an mente theocratica imbuti Deoque soli confisi partes illas amplectantur quas propheta tot sermonibus commendaverat. Iam qualem fruetum tulerint, sequenti narratione declaratur. Sectio tertia : narratio de calamitate assyriaca. Cap. 36-31. Cum invasio assyriaca iam a cap. 7 et deinceps et iterum a cap. 98 et seq. sit praedicta atque tot. vaticinia de ea sint edita, facile intelligitur, cur de re tanti momenti ipse propheta commentarium quoque historicum libro suo additum voluerit. Postquam igitur in antecedentibus propositam est, qua ratione haec calamitas culpa Achaz regis sit inducta (cap. 7) et quomodo Isaias omnes intenderit nervos ut vetere illa infidelitatis culpa expiata omnes vera fide Deo adhaerentes ab eo opem unice'sperarent (cap. 28 seq.), apte narratio attexitur de ipso illo eventu, in qua revera ostenditur, quales angustiae illam regis Achaz culpam consecutae sint et qua demum fide et constantia superatae fuerint. Spectat haec narratio quam maxime ad libri prophetici argumentum ; in ipso statim exordio res ita proponitur ut ad narrationem 71, 3 propositam hunc commentarium referri omnino appareat ; ipsa autem rerum expositio eum in modum fit, ut comparatione instituta cum eiusdem rei relatione 4 Reg. 18, 13 seq. ea omittantur quae non immediate ad ultimum totius expeditionis assyriacae eventum spectant. Hunc enim solum prophetam ob oculos habere et ad hunc omnia dirigi in ipsis oraculis facile animadvertitur. Cum igitur in narratione adnexa idem observetur, iuremerito concludi oportet narrationem ab ipso propheta suo scopo esse accommodgatam. Id vero eo facilius tibi persuaseris, si mente recolueris Isaiam res gestas literis et memoriae tradidisse saepius; habes narrationes oraculis insertas cap. 7, cap. 8, cap. 90; scripsit Isaias res gestas Oziae regis (2 Par. 26, 92) et quod pro re nostra gravissimuni est testimonium, de Ezechia et beneficiis ei divinitus praestitis scriptum esse in visione Isaiae filii Amos prophetae, totidem verbis asseritur in 9 Par. 32, 39 ; iam liber noster propheticus vis?o Isaiae filii Amos est inscriptus ; quare vix dubium esse poterit, narrationem hane iam ab auctore Paralipomenon prophetae Isaiae esse attributam ; si autem hoc, iam nulla adest ratio eam alteri adscribendi. Immerito igitur hanc narrationem ab Isaia esse profectam negatur. Quae ad eam sententiam stabiliendam afferuntur, opinionibus praeiudicatis innituntur. Sunt enim haec : 4? quae 37, 36 et 38, 8 narrantur, mythica sunt et fabulosa ; non talia, sed res prouti gestae sunt, refert Isaias ; 2" cum ea quae 37, 7 et 38, 5 praedicuntur adeo determinate et accurate praedicantur, oracula esse noscuntur post eventum conficta; 3? cum [saias probabiliter iam non esset inter vivos, quando Sennacherib est trucidatus, eius mortem narrare non potuit. Verum hisce rationes supra allatae nullo modo robore suo destituuntur. Quae enim primo et altero loco obiiciuntur si valerent, iam non solummodo haec narratio, sed omnes libri prophetarum inter figmenta et libros fraudulenter ab aliis confietos reiicerenlur oporteret. Nam si eo ipso quia miraculum vel vaticinium determinatum narratur, liber spurius esse cognoscitur, iam actum est de libris sacris omnibus etiam iis quos ipsi rationalistae repudiare non audent, actum est de multis testimoniis historicis omni exceptione firmioribus. Quod tertio loco dieitur, vi probandi caret ; si enim Isaias eo tempore iam e vivis excesserat (de qua re vide infra ad 31, 98) nihil narrationi derogatur, etsi versum illum unum 37, 38 ab alio additum esse dicamus ad narrationem absolvendam et ad id coufirmandum quod ultimo loco ipse Isaias dixerit, Sennacherib habitasse in Ninive i. e. ibi ita mansisse ut iam ulterius Iudaeam non infestaverit. — Rem alio parumper modo Naeg. concipit, Isaiam seripsisse quidem de eventibus in cap. 30-39 relatis ; at quae in nostro libro Isaiae legamus, esse quidem addita suasore ipso propheta, at descripta et ex alio Isaiae libro historico digesta ab alio quodam. Sed haec subtiliora sunt et sine ullo fundamento asseruntur. Neque enim verum est quod vult Naeg. aliqua in ea narratione non ad mentem ct sensum Isaiae efferri. Cum 4 Reg. 18, 13 et seq. de iisdem rebus eodem fere modo narratio legatur, quaestio orta est, quae narratio et uter textus sit prior. Si Isaias narrationem in libro vaticiniorum exstantem composuit, dubium esse nequit, quin haec prior sit et quin qui librum Regum composuit eo textu usus sit. Sed quia aliqua refert quae apud [saiam non leguntur, praeter Isaiam alios fontes adhibuisse censendus est. Alii, uti aeg. textum antiquiorem eum esse volunt qui in libro Itegum habeatur, ex quo demum omissionibus et correctionibus adhibitis textus libriIsaiae ortus sit. Neque id tamen congruis rationibus probatur. Nam etsi textus in libro Isaiae brevior sit in locis compluribus (36, 9. 6. 7. 11. 19. 43. 14. 11; 31, 4. 11. 21. 25 ; 39, 2), minime sequitur pauca haec verba consulto ex textu priore fuisse omissa, cum eadem probabilitate fieri potuerit, ut textus [aiae a scriptore posteriore fuerit aüditamentis auctus. Ita 936, 9 solus nominatur Rabsaces, inlibro Regum duo alii Thartan et Rabsaris; eadem probabilitate qua tu dicis textum Isaiae esseabbreviationeortum ex libris Regum, egoaffirmare possum textum Isaiae esse ab auctore posteriore ex alio fonte ditatum et auctum et accuratius expolitum. Quid vero sibi velit quod Naeg. afferat ut ostendat textum libr. Hegum esse priorem, in libr. Reg. 18, 91 scribi nn, id vero omitti Is. 36, 6, plane non video; neque assequor, cur textus Is. 30, 41 qui omittat filium ileleiae addere ad Eliacim iunior esse debeat altero qui id addat; poteris enim dicere illum qui addiderit voluisse textum breviorem reddere clariorem voce addita ; idem valet de ls. 36, 7 et 4 Reg. 18, 22; ibi enim legimus : coram altari isto adorabitis ! hic autem additur in Ierusalem ; additamentum hoc. non est necessarium apud [saiam vel generatim apud eum qui scripsit republica adhue stante, poterat autem esse. utile ad omne dubium Summovendum apud scriptorem posteriorem ; ergo potius textus libr. Reg. est iunior. Porro 4 Reg. 28, 271 scribitur : respondit eis Rabsaces, et Is. 36, 12 solum : respondit Rabsaces (in textu hebr.) : ingens sane discrimen, ex quo coneludas uter textus sit iunior ! Aliis in locis totum discrimen in eo consistit, quod v. g. dicatur: audile verba regis magni (Is. 36, i3) etaltero in libro : audite verbum regis magni etc. vel : non poterit vos liberare (Is. 36, 14) et: non poterit vos liberare de manu eius (mea ?) 4 Reg. 18, 29. Überior est textus 4 Reg. 18, 32 quam Is. 38, 47:ibi enim terra quam promittit Assyrius magis ad delectationem describitur, cum addatur : terram olivarum et olei ae mellis, et vivetis et non moriemini ; nolite audire Ezechiam, quia decipit vos ; apud [saiam statim pergitur : ne decipiat vos. Sed nonne illud additamentum potius glossema sapit ex aliis Scripturae locis hic assutum? vel quomodo ostendes id apud lsaiam ex textu priore fuisse omissum neque aliter rem concipi posse? Haec exempla sufficiant, ut ostendatur minime posse probari textum apud Isaiam esse ex libro Reguin abbreviatione ortum. Id potius dieendum erit, auctorem libr. Regum narrationem suam hausisse ex Isaia et ex aliis etiam fontibus. Sunt qui velint [saiam et auctorem libr. Regum ex fonte communi rem deprompsisse ; sed cur Isaias ad res describendas quarum ipse maxima pars fuerit, quas oculis viderit vel ab illis ipsis qui interfuerint audierit, alio quodam fonte et literarum monumento indiguerit, equidem plane me assequi non posse ingenue fateor. à
35:2
… 6, 9, 11, 13, etc.) and various species of conifers (Is. 60, 13), the Bible also recalls the wine of Lebanon (cf. Os. 14, 8), while poetically it speaks with admiration of the fragrant exhalations (cf. Cant. 4, 11, Hebrew text) of so many trees (Is. 35, 2).
… Haš-Šarōn). - 1. Biblical name of the stretch of the Palestinian plain that extends along the coast from Carmel as far as Jaffa, celebrated for its fertility (Is. 35:2), for the abundance of its pastures (Is. 65:10; 1 Par. 27:29), for its meadows flowering with narcissi and anemones (Cant. 2:1).
35:4
… Although the concepts are in embryo in the prophetic literature (cf. Is. 29:19; 35:4; 61:1) and in the Psalms, the beatitudes are, in their entirety, of a unique originality, of a boldness and power such as to overturn the moral outlook of humanity. …
PUSILLANIMITY. - Etymologically (animus pusillus) it denotes a weak mind, a small spirit; it is used at times in a good moral sense (Is. 35:4; 1 Thess. 5:14); but generally it is used in a pejorative moral sense (Ps. 54:9; Sir. 7:9; Lk. 12:28; Col. 3:21), and it may be defined as: the disposition of spirit of one who withdraws …
35:5
Informed of Jesus' passing, B. began to cry out: "Jesus, son of David (Messianic title), have pity on me!"; for the Messiah was to open the eyes of the blind (Is. 35:5; cf. Mt. 11:5). Despite the threats of many, B. persevered in his invocation. …
… In answer the Master performs many miracles in their presence, then, applying to himself two prophetic passages concerning the marvelous works of the Christ (Is. 35, 5-6; 61, 1), he adds: "Go and report to John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead rise again and to the poor …
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.