After an extremity of evils that shall fall upon the Jews, a remnant shall be comforted by Christ.
After the destruction of the Iewes, manie wemen shal seeke to marie with one man, 2. but the reliques, repenting of their sinnes, shal returne to God, 5. and florish vnder his protection.
1And in that day seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel: only let us be called by thy name, take away our reproach.E piglieranno in quel giorno sette donne un sol uomo, dicendo: Noi mangeremo il nostro pane, e ci vestiremo del nostro: dacci solamente il tuo nome, togli la nostra confusione.AND seuen wemen shal take hold of one man in that day, saying: We wil eate our owne bread, and be couered with our garments: only let thy name be called vpon vs, take away our reproch.Et apprehendent septem mulieres virum unum in die illa, dicentes: / Panem nostrum comedemus, / et vestimentis nostris operiemur: / tantummodo invocetur nomen tuum super nos; / aufer opprobrium nostrum. 2In that day the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high, and a great joy to them that shall have escaped of Israel.In quel dì il Germe del Signore sarà in magnificenza, ed in gloria, e il frutto della terra sarà innalzato, e sarà il gaudio di quegli d'Israele, che saranno salvati.In that day the bud of our Lord shal be in magnificence, and glorie, and the fruite of the earth high, and exultation to them, that shal be saued of Israel.In die illa, / erit germen Domini in magnificentia et gloria, / et fructus terræ sublimis, et exsultatio / his qui salvati fuerint de Israël. 3And it shall come to pass, that every one that shall be left in Sion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem.E avverrà, che tutti quelli, che saran rimasi in Sionne, e le reliquie in Gerusalemme, si chiameranno santi tutti quegli, che sono scritti tra' vivi in Gerusalemme.And it shal be: Euerie one that shal be leaft in Sion, and shal remaine in Ierusalem, shal be called holie, euerie one that is written in life in Ierusalem.Et erit: omnis qui relictus fuerit in Sion, / et residuus in Jerusalem, / Sanctus vocabitur, / omnis qui scriptus est in vita in Jerusalem. 4If the Lord shall wash away the filth of the daughters of Sion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning.Allorché il Signore avrà lavate le immondezze delle figliuole di Sion, e dal sangue, ond'ella è macchiata, avrà lavato Gerusalemme, mediante lo spirito di giustizia, e lo spirito di ardore.If our Lord shal cleanse the filth of the daughters of Sion, and shal wash the bloud of Ierusalem out of the middes thereof in the spirit of iudgement, and spirit of heate.Si abluerit Dominus sordes filiarum Sion, / et sanguinem Jerusalem laverit de medio ejus, / in spiritu judicii, et spiritu ardoris.
5And the Lord will create upon every place of mount Sion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night: for over all the glory shall be a protection.E creerà il Signore per tutti i luoghi del monte di Sion, e dovunque egli è invocato, una nuvola fumosa pel giorno, e uno splendor di fuoco fiammante per la notte; perocché sopra tutta l'arca gloriosa sarà la protezione.And our Lord shal create vpon euerie place of mount Sion, and where he is inuocated, a clowde by day, and smoke, and the brightnes of flaming fyre in the night: for vpon al glorie protection.Et creabit Dominus super omnem locum montis Sion, / et ubi invocatus est, / nubem per diem et fumum, / et splendorem ignis flammantis in nocte: / super omnem enim gloriam protectio. 6And there shall be a tabernacle for a shade in the daytime from the heat, and for a security and covert from the whirlwind, and from rain.E il tabernacolo farà ombra pel calore del giorno, e darà sicurezza, e difesa dalla bufera, e dalla pioggia.And there shal be a tabernacle for a place of shadow in the day from the heate, and for securitie, and couert from the whyrle wind, and from rayne.Et tabernaculum erit in umbraculum, / diei ab æstu, / et in securitatem et absconsionem / a turbine et a pluvia.
4:1
Calmet
Seven. Many shall sue for a husband, men shall be so scarce. To continue unmarried was reproachful, Deuteronomy 7:14. (Calmet)
Worthington
After the conversion of the Gentiles, pastors will be much wanted. (Worthington)
4:2
Calmet
Bud. That is, Christ, (Challoner) who was faintly prefigured by Zorobabel, Zacharias 3:8. Our Saviour was the fruit of the earth, and sovereign Lord. (Calmet)
4:3
Worthington
Life. Only the faithful shall be saved. (Worthington)
Calmet
The Jews, after the captivity, shall be more obedient. But converts to the faith of Christ are styled saints, (Romans 1:7., etc.) such particularly as are predestined to glory, Romans 8:30. (Calmet)
Menochius
Those who are called to life and the true faith, may forfeit this honour, by their own fault. (Menochius)
4:4
St. Jerome
Burning. By baptism of water and fire, or of the Holy Ghost. (St. Jerome)
4:5
4:2
The bud of the Lord.... That is, Christ.
4:1
After the reduction of heathnish or heretical people to catholique religion, there wil be great want of spiritual pastors.
4:3
Not al the Iewes that escaped temporal death in the destruction of Ierusalem, but those only shal be eternally saued, that beleuing shal be baptized and liue wel.
4:4
St Irenaeus of Lyons † AD 202 Against Heresies 4.22
1. Now in the last days, when the fulness of the time of liberty had arrived, the Word Himself did by Himself “wash away the filth of the daughters of Zion,”
Origen † AD 254 Origen De Principiis 2.10.6
… That the punishment, also, which is said to be applied by fire, is understood to be applied with the object of healing, is taught by Isaiah, who speaks thus of Israel: “The Lord will wash away the filth of the sons or daughters of Zion, and shall purge away the blood from the midst of them by the spirit of judgment, and the spirit of burning.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.16
16. Be of good courage, O Jerusalem; the Lord will take away all thine iniquities . The Lord will wash away the filth of His sons and of His daughters by the Spirit of judgment, and by the Spirit of burning
St Gregory of Nyssa † AD 395 On 'Not Three Gods.' 1
… judgment);—so also in the case of the word “Godhead,” Christ is the power of God and the wisdom of God, and that very power of superintendence and beholding which we call Godhead, the Father exercises through the Only-begotten, while the Son perfects every power by the Holy Spirit, judging, as Isaiah says, by the Spirit of judgment and the Spirit of burning
St Augustine of Hippo † AD 430 City of God 20.25
… and He shall sit fusing and purifying as if over gold and silver: and He shall purify the sons of Levi, and pour them out like gold and silver?” Similarly Isaiah says, “The Lord shall wash the filthiness of the sons and daughters of Zion, and shall cleanse away the blood from their midst, by the spirit of judgment and by the spirit of burning.”
4:6
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
[3.] ( C. xii. 1 ) “Wherefore” (he says) “we also being compassed about with so great a cloud of witnesses.” In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, “From burning heat, and from storm, and rain.” (
4:1
1. AND SEVEN WOMEN SHALL TAKE HOLD OF ONE MAN. — These things pertain to the preceding chapter, as if to say: In the destruction of Jerusalem by the Romans, concerning which I have been treating from chapter III hitherto, there will be such a slaughter of men, famine and pestilence, that seven women will seek the marriage of one man. Seventh: "The apostate angels taught by their corruption to darken the eyes with blackness, and to stain the cheeks with the falsehood of blushing, and to change the hair with adulterous colors, and to assail all the truth of the face and head." Eighth: "Women bring their hands against God, when they strive to reform and transfigure what He has formed, not knowing that all that is born is the work of God, and whatever is changed is the work of the devil." Ninth: "Your Lord says: You cannot make one hair white or black; and do you, to overcome the voice of your Lord, wish to be more powerful? With bold attempt and sacrilegious contempt you stain your hair," etc. Tenth: "Do you not fear, I pray, being such as you are, that when the day of resurrection shall come, your maker may not recognize you, and may turn away and exclude you coming to His rewards and promises? rebuking you with the force of a censor and judge, saying: This work is not mine, nor is this image ours; you have polluted your skin with false medicine, you have changed your hair with adulterous color; your face has been assailed by falsehood; your figure is corrupted; your countenance is alien; you cannot see God; when your eyes are not those which God made, but those which the devil has stained." Eleventh: "Overcome the garment, you who are a virgin, you who serve God: overcome gold, you who overcome the flesh and the world: nor seek the ornaments of jewels or garments, but of morals." Merit therefore the blessed Nonnus, Bishop, seeing Pelagia drawing and enticing the eyes of the whole city to herself with such luxury of garments and pomp, wept abundantly: when asked the reason, he said: "There are two things which move me: one indeed the perdition of this woman; the other, that I who profess the Christian name, do not strive so much to please God by the innocence of life, as this woman desires to please wicked men." But praying for her, and preaching thus pierced her heart, so that he made of her another Magdalen, namely Pelagia penitent, whose life and wonderful deeds James the Deacon, an eyewitness of great faith, wrote down, the same James being of Nonnus: it is extant in Surius, October 8. And St. Bernard was unwilling to see his sister coming to him splendidly adorned: whence she herself, moved to compunction by his direction, put off all luxury of garments, and even with her husband's consent entered a monastery, as the author of the Life of St. Bernard has it, book I, chapter vi. But hear the horrible example of Prætextata, which St. Jerome relates, in his letter to Læta: "Prætextata, once a most noble woman, at the command of her husband Hymettius, who was the uncle of Eustochium the virgin, changed her dress and adornment, and combed her neglected hair in worldly fashion, wishing to overcome both the virgin's purpose and the mother's desire. And behold, that very night she sees in a dream an angel coming to her with a terrible voice threatening punishments, and uttering these words: Did you dare to prefer the command of your husband to Christ? You to touch the head of the virgin of God with your sacrilegious hands? which shall now wither, so that you may feel tormented what you have done: and at the end of the fifth month you shall be led to hell: but if you persist in your crime, you shall be bereft both of your husband and of your sons. All things were fulfilled in order, and the death of the wretched woman signified late repentance." Hear also the Gentiles. Lycurgus expelled the art of painting from Sparta, and this for two reasons: first, because it corrupted the city with evil arts: whence there was such modesty of women in Sparta at that time, that adultery was held to be incredible. Second, so that anyone looking at the morals of a girl might follow virtue in choosing, when seeking a wife; and not be enticed by paint. For the same reason he wished them to be taken without dowry: likewise to be exercised in running, wrestling, discus and javelin throwing, so that they might become strong, and might bear strong offspring. Whence Gorgo, the wife of Leonidas, when someone objected to her: "You Spartan women alone rule your husbands;" answered: "For we alone bear men." Plutarch is witness in his Life of Lycurgus. Diogenes to a certain young man adorning himself too much: "If indeed," he said, "on account of men, you are wretched; if on account of women, you are unjust." Theophrastus: "A woman," he said, "ought neither to see others, nor to be seen herself, especially one who has been elegantly adorned: for both are an incentive to dishonorable things." Hyperides: "At home," he said, "it is permitted for a wife to adorn herself before her husband, as she wishes: but the ornaments which she will take when going out of the house, do not regard her husband, but others." Crates: "That adorns," he said, "a woman which makes her more honorable; such a thing however is provided not by gold, not by emerald, not by scarlet; but by whatever has the appearance of gravity, moderation and modesty." Democritus: "Speech," he says, "modest adorns a woman, and the modesty of her adornment is becoming to her." Stobaeus is witness, sermon 32. Hear also the poets. Terence: You know the ways of women; While they are preparing themselves, while they are adorning themselves, a year passes. Ovid: We are carried away by adornment, all things are covered with gems and gold; the girl herself is the smallest part of herself. Propertius: What does it avail to proceed through life with adorned hair, And to sell yourself with foreign gifts, And to lose the beauty of nature with a purchased face? Naked love does not love the artificer of beauty. Plautus: She is by no means well adorned, if she is ill-mannered, etc. It is more fitting for a courtesan to wear modesty than gold. Beautiful adornment with base morals is soiled worse than with mud. Hear kings and emperors. The Emperor Aurelian, when his wife asked him to allow her to use a single silk garment, replied: "God forbid that gold threads should be weighed out;" for at that time a pound of gold was worth a pound of silk. Alphonsus, king of Aragon, dressed like common people: when advised to go about in royal adornment, he replied: "I prefer to excel my subjects in morals and authority, than in a diadem and purple." Aristotle, in his Preface to Alexander the Great, teaches him thus: "It is far more beautiful and more kingly to display a refined and composed mind, than the garment of the body." Alexander Severus said: "Imperial majesty consists in virtue, not in the adornment of the body." He likewise held that royal matrons ought to be content with a single garment sprinkled with gold, and a cyclas which should not have more than six ounces of gold, as Lampridius testifies. This adornment today scarcely suffices for the wives of merchants. Augustus Caesar, as Suetonius testifies, used to say: "Distinctive and soft clothing is the standard of pride, and the nest of luxury." The same man, seeing many cloaked people in a public assembly, indignant, said: "Behold," he said, "the Romans, masters of the world, and a toga-wearing people." So much did he strive to restore the ancient customs and dress. Dionysius, tyrant of Sicily, sent splendid garments as a gift to the daughters of Archidamus. Archidamus refused to accept them, saying: "I fear lest in this dress the girls should appear base to me." Finally, Caesar Augustus truly said: "The luxury of banquets and garments are signs and harbingers of a sick and wasting commonwealth." Let Belgium be witness, which has paid for this luxury with war and continuous disasters for nearly fifty years; and what was formerly a terrestrial paradise of delights is now a valley of miseries. On the contrary, ancient simplicity and modesty of dress shines forth among the Germans, which preserves their republics in peace and flourishing. I have seen at Nuremberg noble and very wealthy matrons dressed in simple garments and leggings, like virago women and the wives of ancient leaders, walking about. I have seen at Würzburg all matrons, even the most noble, having garments or heucas not of silk or wool, but of wood. For all carry instead of a heuca a hotta (such as charcoal-workers carry at Liège) more or less beautiful according to the condition of the person; so that she who does not carry a hotta is not considered respectable. These hottas, when about to enter the temple, they set down before it, and when leaving they take them up and adapt them to their backs. I believe that in the wine-producing region formerly all grapes were exported in hottas, as they still do, and therefore they have preserved the use of hottas. He continues in threats of destruction, and teaches that there will be such a slaughter of men, that seven women will seek the marriage of one man. Then, verse 2, he comforts the survivors, promising them Christ the Savior, through whom God will illuminate them, lead them and protect them like the pillar of fire and cloud, which was the guide of the Hebrews in the desert, and like the tabernacle, which protects its inhabitants like a shelter from heat and rain. 1. AND SEVEN WOMEN SHALL TAKE HOLD OF ONE MAN. — These things pertain to the preceding chapter, as if to say: In the destruction of Jerusalem by the Romans, concerning which I have been treating from chapter III until now, there will be such a slaughter of men, famine and plague, that Vulgate: 1. And seven women shall take hold of one man in that day, saying: We will eat our own bread, and wear our own apparel: only let us be called by thy name, take away our reproach. 2. In that day the bud of the Lord shall be beautiful and glorious, and the fruit of the earth shall be high and a great joy to them that shall be saved of Israel. 3. And it shall come to pass, that every one that shall be left in Sion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem. 4. If the Lord shall wash away the filth of the daughters of Sion, and shall wash away the blood of Jerusalem from the midst thereof, in the spirit of judgment, and in the spirit of burning. 5. And the Lord will create upon every place of mount Sion, and where he is invoked, a cloud by day, and a smoke and the brightness of a flaming fire in the night: for upon all the glory shall be a protection. 6. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a secure shelter and covert from storm and from rain. because of their fewness seven, that is, many women can scarcely acquire one husband, and will contend for him. Thus St. Jerome and Cyril. Allegorically St. Jerome: "Seven women," that is, the seven gifts of the Holy Spirit, "shall take hold of one man," namely Christ. But St. Cyril censures this allegory as somewhat unsuitable and incongruous with the literal sense, especially in those things which follow. Secondly, more aptly St. Basil: "Seven," he says, "women," that is, the whole Synagogue, living by its bread, that is, its law, shall take hold of one man, namely Christ, asking from him to be freed from the reproach of spiritual barrenness. Tropologically St. Cyril: "Seven women are" many souls, which have received Christ through faith, and which seek from him as bread and garment of salvation; and from him they ask for offspring and fruit of virtues and good works. LET THY NAME ONLY BE INVOKED UPON US,—that is, Do not allege poverty, and that thou canst not feed us; we ourselves shall feed and clothe ourselves: only be thou our husband, and let us be called thy wives, that the reproach of barrenness may be taken from us, which was great in the old law. Husbands are bound to give their wives food, clothing, and the conjugal debt: but we ask for one thing only, namely the debt; the other things we shall obtain by our labor or our money. Thus Roman women assumed the names of their husbands: for they were called Caia, Tullia, Cornelia, Lucia, Pubia, from the husband Caius, Tullius, Cornelius, Lucius, Publius, as Valerius testifies, book X. Thus among the Hebrews Mary is called Mary of Cleophas, Mary of James, of Zebedee, etc., namely wife: and in the Canticles the bride is called "Sulamitis," that is, Solomoness, from Solomon the husband. Thus Sanchez. Thus Martia, wishing to return to Cato her husband, says in Lucan, book II: Give only the empty name of marriage: let it be permitted to have written on the tomb, Martia of Cato. Hitherto sad things; now follows a joyful prophecy. 2. IN THAT DAY SHALL THE FRUIT OF THE LORD BE IN MAGNIFICENCE.—Sanchez understands these things of the restoration of the people from the Babylonian captivity through Ezra and Zerubbabel, that is, the Lord shall cause the Judaic people, withered and almost rotten in foreign soil, to germinate and sprout, and shall make it return to its former abundance and glory. But the Fathers and Interpreters generally understand these things of Christ and the Church; whence for "fruit" in Hebrew it is צמח tsemach, and by this name Christ is called by Jeremiah, chapter XXIII, verse 5, and by Zechariah, chapter VI, verse 12, in the Hebrew. Again Christ is called by Isaiah, chapter XI, the fruit of the earth and a shoot. The sense therefore is, that is, Christ the son of the virgin Mary, born on earth, shall be glorious and sublime at that time when the Romans shall lay waste Judea; because through him and his Apostles the Christian Church shall be propagated; so that even princes and other chief men and distinguished men shall run with joy to the Church of Christ, and believe in Christ, especially the remnant of Israel and the Jews. Thus St. Jerome. He calls Christ the shoot of Judea, because Judea, as a tree cut down, began through Christ to sprout again and to flourish, of which more in chapter XI. He calls him magnificent: for what is more glorious, what more sublime than to restore sight to the blind, to cleanse lepers by his word, to recall the dead to life, and to accomplish other most brilliant miracles by his name and power, by which Christ showed forth his divinity? what more magnificent than to snatch the human race from the power of the devil, and to call and lead it to eternal blessedness? to make the proud humble, the unchaste chaste, the rich poor in spirit, virgins and boys Martyrs, so that they may triumph over fires and tyrants? Hear St. Bernard, sermon On Pentecost: "This shoot which sprouted from the rod of Jesse with virginal verdure, was in magnificence when he had risen from the dead; because then, O Lord my God, thou wast magnified exceedingly, putting on confession and beauty, clothed with light as with a garment. But what glory of him ascending, when thou art led to the Father in the midst of Angels and holy souls, and borne to the heavens with triumphal palm, and the assumed man is shut up in the very identity of divinity? Who can think, much less speak, how sublime is the fruit of the earth in the seat at the right hand of the Father, which truly dazzles the eyes of the heavenly natures, which the angelic gaze trembles at, does not attain? Let exultation come therefore, O Lord Jesus, to those who are saved from Israel, thy Apostles, whom thou didst choose before the constitution of the world. Let thy good Spirit come, which may wash away filth, and pour virtues into the spirit of judgment, and the spirit of the ardor of God." Again, just as Christ is called a shoot, so the Church of Christ is called a shoot, that is, sprouting and budding and growing into a great tree, namely into the pristine magnificence and glory of the Synagogue: indeed far surpassing it; for as Christ grows, the Church grows; and conversely. And exultation, that is to say, There shall be great joy for the Israelites, who shall receive Christ as their Messiah, and by Him shall be justified and saved. For Christ brings immense joy to His own, from peace and confidence of a just and holy conscience, and from hope of salvation and eternal life, which He bestows upon them. Whence "the fruit of the Spirit is joy, peace," etc., Galatians, chapter V. Therefore it is the duty of Christians, with St. Lawrence and other Martyrs, always to exult, even in crosses and torments: for these things transcribe them to blessed eternity.
4:3
THOSE WHO SHALL HAVE BEEN SAVED OF ISRAEL. — The Hebrew לפליטת ישראל liphletat Israel, that is, the escape of Israel, that is, those who shall have escaped the common calamity and ruin of their nation, the remnant which God preserved surviving the destruction; the destruction, I say, both corporal and spiritual, namely from the unbelief and reprobation of the Jews, that is to say, Those who from the Jews, whether slain or unbelieving, and therefore rejected by God, shall have been saved by God, so that they might believe in Christ and be saved. 3. AND IT SHALL BE: EVERY ONE THAT SHALL BE LEFT IN SION, etc., SHALL BE CALLED HOLY. — Fr. Jerome Prado in Ezekiel, chapter XIII, thus expounds it, that is to say, Whosoever of the Jews shall have survived the Babylonian captivity and shall have returned from it, shall be holy, that is, rare and a matter of wonder, and shall be written in the catalogue of the living, namely of the citizens of Jerusalem. But the Prophet speaks, as I have said, of the time of Christ and of the Emperor Titus, and alludes to the seed of which he spoke in chapter I, verse 9: "Unless the Lord of hosts had left us a seed." By Sion therefore and Jerusalem he understands the spiritual, namely the Church of Christ, which began in Jerusalem, according to Canons V and VI, as if to say: Whosoever of the Jews shall have been left surviving the calamity and destruction in Sion, not so much carnal as spiritual, that is, whosoever shall have passed from the Synagogue to the Church of Christ and shall have been enrolled in it, namely every Christian, shall be called holy; every one, I say, who is written in the book of life, namely in the foreknowledge and predestination of God, by which He Himself has enrolled His own unto eternal life: provided, however, that God shall first have washed away his filth and blood, that is, murders and other gross and grave sins, as follows. All Christians are called by Paul and others "saints," because they are called to holiness, and because by baptism and the grace of Christ they are sanctified. "Holy" therefore, that is, Christian, shall be called. And all these are written in the book of life, as if future citizens of the heavenly Jerusalem: written, I say, inchoately, because they are ordained unto eternal life, from which nevertheless many fall away by their own negligence: whence completely only those are written in this book who are foreseen by God to persevere in holiness and to die in it. See Canon XIII in the Pauline Epistles. Note: The holy and elect are written in the heavens, the impious and reprobate on earth and in hell. Jeremiah, chapter XVII, verse 13: "They that depart from Thee shall be written in the earth." See the remarks there. He alludes to the census of the people returning from Babylon: for all those returning were numbered and written in the catalogue, as if citizens of Jerusalem; as is evident from I Esdras, chapter VIII, and Nehemiah, chapter VII, and Ezekiel, chapter XIII, verse 9, who says: "They shall not be in the counsel of My people, and they shall not be written in the writing of the house of Israel." And hence analogically the book of life, or the heavenly Jerusalem, was taken. For just as only the living were written in the catalogue of Jerusalem, but the dead were erased: so only the Blessed, who shall live forever, are written in the book of the heavenly Jerusalem, which therefore is and is called the book of life. Thus Sixtus Senensis, book II, chapter II, in the word θους testifies, that the Gentiles marked those who had survived in battle and combat with the letter theta or the sign of the cross: but those who had fallen, in the census or catalogue of soldiers with the deadly letter theta proposed
4:4
(for this is the initial letter of the word θανατος, that is, death, and has in its form as it were a javelin of death fixed within it) to have foreknown, as it were those who were blotted out from life and from the book of the living. The same was used by judges, when they condemned the accused to death. Whence the Poet: O letter theta, most unhappy before all others! 4. IF (that is, when) HE SHALL HAVE WASHED, etc., IN THE SPIRIT OF JUDGMENT, AND THE SPIRIT OF BURNING. — Sanchez, "The Spirit," he says, "of judgment and of burning" signifies the keen punishment by which God through the Babylonians judged, that is, punished, and like fire purified, that is, cleansed and expiated, the Jews from the dross of sins, concerning which Malachias, cap. III: "For he himself as a refining fire;" and Isaias, cap. I: "I will purge thy dross to the pure." Secondly and properly, the Holy Spirit is the spirit of judgment, because he causes first, that we see, judge and condemn sins; secondly, because he judges, that is, discerns the faithful from the unfaithful, the pious from the impious; thirdly, because he illuminates the mind through faith, bestowing the remission of sins, and causing us to judge, that is, to esteem, discern and embrace pious, holy, heavenly things before vain, foul and earthly riches and pleasures. The same is called the spirit of burning, or, as Vatablus translates it, of fire, that is, of charity, both divine and ours and infused into us, by which he himself inflames us, and burns away the vices and cancers of the flesh. Whence concerning this spirit John the Baptist says: "He that shall come after me, he shall baptize you in the Holy Ghost and fire." Thus Cyrillus and Chrysostomus, hom. On the Holy Spirit. Whence Christ says: "I am come to cast fire on the earth, and what will I but that it be kindled?" Lord Jesus, kindle and inflame this divine fire of charity in us, and burn away the coldness of our heart. Thirdly, for "the spirit of burning" others translate it, the spirit of casting out, that is to say, Christ will have the power of washing away sins with the spirit of judgment, and of casting out, that is, so that he may also have the power of judging the unbelievers, and be about to condemn and cast them out with the prince of this world. Thus Vatablus. Fourthly, Pagninus translates it, in the spirit of cutting off: for Christ, bestowing life upon us, cuts off death itself, according to that of Osee XIII: "I will be thy death, O death!" Finally, H. Pintus translates it, in the spirit of pasture. For Christ says of himself, John X: "I am the good shepherd," and of him it is said Psalm XXII: "The Lord ruleth (in Hebrew, feedeth) me, and I shall want nothing: in a place of pasture there he hath set me." For the Hebrew בער baer signifies first, burning and fire; secondly, feeding and pasture; thirdly, cutting off; fourthly, casting out and separation. Finally, some by hypallage explain, "in the spirit of judgment and burning," that is, in judgment, or in the rectitude and burning of spirit; to which assuredly the spirit of God impels, and the Holy Spirit stirring up and spurring on the soul.
4:5
Anagogically St. Augustine, in the 25th book of the City of God, refers these things to the day of judgment and to purgatorial fire: for on that day God judges, that is, punishes and expiates, the filth of the souls of the saints in the spirit of judgment and in the fire of burning, that is, burning. 5. AND THE LORD SHALL CREATE, etc., A CLOUD BY DAY, AND A SMOKE AND THE BRIGHTNESS OF A FIRE. — Sanchez expounds it, as if to say: On Mount Sion God will so lovingly embrace His people returning from Babylon, just as once, with a cloud by day and fire by night, He moderated their journey from Egypt into Chanaan. But this sense seems to others more shallow and cold: for we do not read that God provided the Jews returning from Babylon with a pillar of fire and cloud, or anything similar and glorious, as He provided those coming from Egypt into Chanaan. These things therefore so august pertain to the times of Christ. Whence Note: Isaiah clearly alludes to the pillar which preceded the camp of the Hebrews in the desert, as a guide of the way into the promised land; and by night it shone like fire, and he calls this "smoke (that is, as the Chaldean version has it, darkness) and the brightness of a flaming fire by night." For this was a smoky cloud, that is, a dark one, having in itself the brightness of fire like a torch by night: again the flame of fire is nothing other than kindled smoke. By day, however, the same was as a cloud, which overshadowed the camp, and going before led it, and at the same time protected it from the heat, concerning which I have spoken at Exodus XIII, 21 and chapter XIV, 29, where with this pillar He interposed Himself between the camp of the Hebrews, illuminating it, and the camp of the Egyptians, darkening it. Secondly, by "cloud, smoke," that is darkness and brightness, is symbolically signified the singular aid of God, grace and benefits; by day are signified prosperous things, by night adverse things, by Mount Sion the Church. The sense therefore is, as if to say: God will do with Christians through Christ spiritually what He once did with the Jews corporally and typically, and will go before them with all aid and grace, will direct, lead, and protect them from every assault and attack of enemies and adversaries; so that He may lead them safely and by a straight path through the desert of this life into the heavenly homeland: for this is what the pillar signified which led the Hebrews through the desert into Chanaan. For God shines forth as a pillar of fire and shows His people the way of salvation: the same as a dark cloud overshadows, cools and protects them from the heat of temptation, as I have said at Exodus XIII. Thus St. Jerome, Basil, Cyril, likewise Theodoret and Procopius, according to Leo Castrius. Wherefore rightly St. Ambrose in a Sermon: "All things," he says, "we have in Christ, and all things in us is Christ: if you desire to be cured of a wound, He is a physician; if you burn with fevers, He is a fountain; if you are weighed down by iniquity, He is justice; if you need aid, He is virtue; if you fear death, He is life; if you flee darkness, He is light; if you desire heaven, He is the way; if you seek food, He is nourishment." And St. Bernard, sermon 15 in the Canticles: "The name of Jesus," he says, "shines when preached, nourishes when pondered, soothes and anoints when invoked. What so restores the senses of those exercised, strengthens virtues, enlivens good morals, fosters chaste affections? Nothing so as this name Jesus restrains the impulse of anger, calms the swelling of pride, heals the wound of envy, checks the flow of luxury, extinguishes the flame of lust, tempers the thirst of avarice, and puts to flight the itching of all shame. And again: Lest you be drawn away by the glory of the world and the pleasures of the flesh, let the wisdom of Christ be sweet to you in place of these, lest you be seduced by the spirit of falsehood and error, let the truth of Christ shine forth to you; lest you be wearied by adversities, let the virtue of God, Christ, strengthen you." Symbolically, this cloud shining in the night signifies divine consolation, by which Christ mitigates and soothes the darkness and calamities of the Saints. On the other hand, the cloud by day is affliction, by which God tempers and moderates the prosperity of the just and the glory of the world (lest they be captured by it and become insolent). Thus God in the day of prosperity protects His own with a cloud of affliction, and in the night of affliction He visits them with the fire of divine delight and joy. For excessive prosperity harms as much as adversity does. For our nature in this exile can bear neither great sorrow nor great joy: by the former we are struck down and fall into despair; by the latter we become proud and vain. Wherefore it is necessary that sorrow be tempered by some spiritual delight, and delight by sorrow. Therefore let us not always seek joy, nor detest sorrow. For both, namely joy in affliction and affliction in joy, are called a pillar, without which our building will fall. Again, this light in the night, that is internal consolation in affliction, is mixed with smoke that moves to tears, that is with compunction. For the Blessed in heaven will have pure joy, and light without smoke, and rest without labor. Thus H. Pintus. AND UPON ALL THE GLORY SHALL BE A PROTECTION. 6. AND THERE SHALL BE A TABERNACLE FOR A SHADOW IN THE DAYTIME FROM THE HEAT. — He alludes to the Mosaic tabernacle and the Ark of the Covenant, which was the glory of Israel, and upon which the column of cloud especially rested, and from there it spread forth around through all the camps, overshadowing them and protecting them from the heat: but this Ark signified the Church and all the faithful, as I said on Exodus XXV, 10, as if to say, "Upon all the glory," that is upon all the Church, or upon every place in which there shall be glorious and holy men, that is those believing in Christ, there shall be divine protection and the grace of the Holy Spirit (of which that column of cloud was a type, as St. Ambrose and the ancients teach), by which as by a tabernacle and shelter from the heat of burning desire and concupiscence, and from all rain and storm of temptations, persecutions and adversities, they shall be protected and hidden and shall be safe and secure. Thus St. Jerome and Cyril. And this is the genuine sense: for all these things pertain to the glory of Christ and the Church. Note: The Ark is called the glory of Israel, first, because in the Ark were the tablets of the law, which Moses received from God, and according to them the rod of Aaron, and an urn with manna, which were the glory of Israel; second, because above the Ark were the Cherubim and the mercy seat as it were the throne of God, from which He gave responses to the High Priest clothed with Urim and Thummim; third, because the Ark led the Hebrews through the Jordan, and through the desert for 40 years, and it was the terror of enemies and the shield and victory of the Hebrews. Whence when the Ark was captured by the Philistines in the time of Heli, the wife of Phinehas said: "The glory is departed from Israel, because the Ark of God is taken," and therefore she called her son Ichabod, that is, where is the glory? as if to say, We were Trojans, Troy was, and there was great glory of the Teucrians, namely of the Isaacides and Israelites, I Kings cap. IV, vers. 21. Otherwise Sanchez: for he thinks that here there is an allusion to the espousals and nuptials of the Synagogue; for these are called glory, as if to say, Upon that glory, that is upon the bride so gloriously adorned, namely upon the Synagogue of the Jews, there shall be divine protection like an umbrella, which was formerly wont to be held over a new bride at nuptials; or like a garment, with which the bridegroom was formerly wont to cover the bride when about to enter into marriage: as Boaz about to take Ruth covered her with his mantle, Ruth III; and in his tabernacle, that is in the temple as it were his bridal chamber, God shall embrace this His bride and protect her from all evil. Morally, note that pious men are abandoned by the world, but protected by God. Worldly men and those devoted to pleasure do not understand how sweet, secure and tranquil is the life of those who cultivate true piety. This is what the Psalmist sings, Psalm XXX, 21: "Thou shalt hide them in the secret of Thy face from the disturbance of men;" and Psalm XXVI, 5: "For He hath hidden me in His tabernacle: in the day of evils He protected me in the secret place of His tabernacle." He alludes to a prince, who, wishing one to be most safe, receives him into his own chamber, lest he be harmed by persecutors. For thus God stands forth for the just, so that whoever wishes to harm him must first strike and harm God. Hence again the Psalmist says, Psalm XC, 1: "He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven;" and Paul, Colossians III: "Your life is hidden with Christ in God." Therefore to be holy is the same as to be hidden and protected by God.
Machine translation from the Latin, not reviewed.
4:1
1. Postquam arguit calumniam opprimentium in cap. 2 et 5, in hoc capitulo Propheta ponit consolationem oppressorum; et dividitur in duas partes. In prima consolatur eos contra oppressionem mulierum: in secunda contra oppressionem tyrannorum, ibi, In die illa erit germen Domini in magnificentia et gloria. Solent autem mulieres in tribus molestae esse viris; scilicet in contemptu virorum; et quantum ad hoc dicit: Et apprehendent septem mulieres: quod ad litteram exponit Glossa, quia potuit esse quod post captivitatem interfectis viris multis, mulieres remanserunt plures, ita quod septem quaererent unum virum. Infra 15: Pretiosior erat vir auro, et homo mundo obrizo. Secundo consueverunt esse molestae in superfluo victu et vestitu; et quantum ad hoc dicit: Panem nostrum comedemus; quasi dicat: Non oportebit quod det eis expensas. Proverb. ult.: « Facta est quasi navis insititoris, de longe portans panem suum. Quae-sivit lanam et linum, et operata est consilio manuum suarum. » Tertio sunt molestae in superbiae fastu; et quantum ad hoc dicit: Tantummodo invocetur nomen tuum super nos, ut dicamur tuae uxores: aufer opprobrium nostrum, sterilitatis. Deuteron. 7: « Non erit apud te sterilis utriusque sexus, tam in hominibus, quam in gregibus tuis. »
Sed ex hoc videtur quod sit licitum habere plures uxores, quia domus nunquam consolidabitur per illicitem. P. aeterea. Omne peccatum est innaturale; sed habere unum virum plures uxores est naturale, quia unus potest fecundare plures.
Ad quod dicendum, quod, sicut dicit Philosophus, junctio maris et feminae in hominibus non est tactum propter generationem, sicut in brutis, sed etiam ad commodum vitae: unde maris et feminae sunt diversae operationes, in quibus auxiliantur sibi invicem. Secundum ergo quod aliquid diversimode ordinatur ad hos fines, secundum hoc diversimode dicitur naturale vel innaturale. Id enim quod nullo modo potest stare cum fine dicto, est omnino innaturale, et nunquam potest esse bonum, sicut vitium sodomiticum: et sicut hic, quod una mulier habeat plures viros, quis una non fecundatur a pluribus: et quantum ad vitam civilem, quia una non regitur a pluribus; sed e contra. Aliquid autem potest se habere ad dictum finem indifferenter quantum in se est; et hoc potest determinari diversis temporibus diversimode, secundum diversos casus, per legislatorem; et erit justum positivum, sicut de gradibus consanguinitatis. Aliquid autem est per quod aliquis potest consequi finem, tamen est impeditivum finis, ut in pluribus. Et hoc de se est innaturale; sed potest esse licitum secundum dispensationem legislatoris attendens speciales casus; et hujusmodi est quod unus habeat plures: potest enim unus plures regere secundum vitam civilem, et unus plures fecundare. Sed tamen aliquod impedimentum praestat generationi, cum oporteat semen viri esse digestum; et hoc non potest fieri in frequentier coeuntibus: propter quod frequenter tales steriles sunt. Et adhuc magis impedit communem vitam; quia perfecta amicitia, qualis est inter virum et mulierem uxorem, propter quam etiam homo patrem et matrem derelinquit (Genes. 2), non potest esse ad multas.
2. Hic promittit exaltationem contra tyrannorum oppressiones: et primo quantum ad prosperitatem in temporalibus; secundo quantum ad sanctitatem in spiritualibus, ibi, Et erit omnis qui relictus fuerit in Sion; tertio quantum ad securitatem ab hostibus, ibi, Et creabit Dominus super omnem locum montis Sion. Promittit autem prosperitatem in tribus.
4:2
Primo quantum ad honorem hominum, cum dicit, In die illa, idest post reditum de captivitate, erit germen Domini, idest filii Juda, de quibus infra 5: « Viri Juda germin delectabile ejus; » in magnificentia, quantum ad magna quae facient, et praecipue tempore Machabeorum, et gloria, quantum ad honorem quem recipient. 1 Machabaeorum 15: « Vidit gloriam Simonis, et claritatem in auro et argento, et apparatum copiosum, et obstupuit. » Secundo quantum ad abundantiam fructuum: Et fructus terrae sublimis, idest terrae nascentia in abundantia. Amos ult.: « Comprehendet arator messorem suum, et calcatorem uvae mittentem semen, et stillabunt montes dulcedinem. » Psal. 84: « Terra nostra dabit fructum suum. » Tertio quantum ad laetitiam cordium, Et exultatio his qui salvati fuerint, redeuntes de captivitate. Infra 51: « Gaudium et laetitia invenietur in ea, gratiarum actio, et vox laudis. » Et erit omnis qui relictus fuerit in Sion etc. Hic promittit sanctitatem in spiritualibus: et circa hoc tria facit. Primo promittit sanctitatis divulgatum nomen quod magis alliciebat cupidos gloriae: unde dicit, Et erit, hoc quod sequitur, temporibus illis, Omnis qui relictus fuerit in Sion, in vita, et residuus in Jerusalem, euncutorum voce sanctus vocabitur. Infra 61: Vos sacerdotes Domini vocabimini, Ministri Dei nostri, dicetur vobis. Infra 6: Semen sanctorum erit id quod steterit in ea.
4:3
Secundo ponit sanctificatorum signum: Omnis qui scriptus est in vita in Jerusalem; idest, omnis cujus vitae et generationis processio a parentibus scripta est in annalibus, secundum quod in Esdrae 1 cap. 2, legitur de quibusdam qui usurpant sibi officium, et non est numerata genealogia eorum.
4:4
Tertio sanctificationis modum: Si abluerit Dominus, idest, si tamen ante abluerit sordes, vitiorum, et sanguinem, prophetarum effusum, de medio ejus, non in angulo, in quo notatur publicitas peccati, in spiritu judicii, quantum ad acquitatem poenae, et in spiritu ardoris, idest tribulationis quantum ad acerbitatem. Spiritu, idest vento metaphorice, quo purgatur area. Jer. 4: « Ventus urens in viis quae sunt in deserto: » viae filiae populi mei ad ventilandum, et ad « purgandum. » Et creavit Dominus super omnem locum montis Sion. Hic ostendit securitatem ab hostibus, et servat metaphoram: quia enim tribulationem ardori comparaverat, securitatem comparat nubi et tabernaculo, quibus ab ardore defenditur. Et dividitur in duas partes. Primo ponit divinam protectionem sub similitudine nubis; in secunda sub similitudine tabernaculi, ibi, Et tabernaculum erit in umbraeulum diei ab aestu. Circa primum tria facit. Primo ponit protectionis rationem, Et creavit Dominus. Jam in sua praesentia vel propter certitudinem prophetiae, uitur praeterito pro futuro; et dicit Creavit, qua ex vilissimo statu eos in tantam gloriam promovit, sicut quod creatur ex nihilo fit: Super omnem locum montis Sion, idest Jerusalem, quae subjacet arci Sion, et templo, ubi invocatus est. Ecce ratio protectionis: Jer. 14: « Tu autem in nobis es, Domine, et nomen sanctum tuum invocatum est super nos. » Secundo ponitur ipsa protectio, ibi, Nubem.
4:5
Et ponitur secundum comparationem ad beneficium exhibitum in exitu filiorum Israel de Aegypto: de quo dicitur Exod. 15: « Nunquam defuit eis columna nubis per diem; nec columna ignis per noctem coram populo. » Et ideo ponit hic nubem per diem, quantum ad primum, et fumum, quantum ad secundum, propter duplex ignis beneficium; scilicet caloris contra frigus; et quantum ad hoc dicit, Fumum, in quo notatur flamma, quae est fumus accensus, vel quia est effectus caloris; et splendoris contra tenebras; et quantum ad hoc dicit, Et splendorem. Infra 10: Et erit lumen Israel in igne et sanctus ejus in flamma. Tertio ponit protectionis magnitudinem, Super omnem gloriam: quia protecto qua proteget vos Deus, erit super omnem gloriam prius vobis praestitam quasi excedens eam. Aggai 2: « Magna erit gloria domus istius novissimae plusquam primae. » Et tabernaculum. Hic describit idem beneficium per metaphoram tabernaculi.
4:6
Unde ponit ea ad quae tabernaculum est utile: protegit enim contra solis aestum per umbram; et quantum ad hoc dicit, In umbraculum diei ab aestu, idest in die; secundo protegit contra tempestatis impetum praebens securitatem; et quantum ad hoc dicit, Et in securitate a turbine: turbo enim est ex colluctatione quadam
ventorum: tertio protegit contra pluviarum stilticidium per absconcionem; et quantum ad hoc dicit, Et absconcionem a pluvia. Et secundum hoc tertio designatur persecutio, secundum sui gradum. Infra 52: Erit vir sicut qui absconditur a vento, et celat se a tempestate. Glossae autem tangunt duplex mysterium. Quidam exponunt mulieres pro septem Ecclesiis; et secundum hoc dividitur capitulum in tres partes. Primo ponitur despositio; secundo sponsi exaltatio, ibi, In die illa; tertio sponsae gubernatio, ibi, Et erit omnis qui relictus fuerit in Sion. Despositio autem est per fidem. Oseae 2: « Sponsabo te mihi in fide. » Unde tria ponit. Primo fidei communicationem, Apprehendent per fidem, septem mulieres, septem Ecclesiae, de quibus Apoc. 1: « Joannes septem Ecclesiis quae sunt in Asia, gratia vobis et pax: » in quo omnes continentur secundum regulam tetragramismi et cubi. Virum unum, idest Christum. Cant. ult.: « Apprehendam te, et ducam in domum matris meae, et in cubiculum genetricis meae. » Secundo propationem spei, quae est de sacramento sumendo: Panem nostrum comedemus, corpus Christi nobis datum. Joan. 6: « Panis quem ego dabo, caro mea est pro mundi vita; » et quae est de dono virtutis percipiendo: Vestimentis nostris operiemur, idest virtutibus. Ezech. 16: « Vestiti te discoloribus, et calceavi te hyacintho . . . . et indui te subtilibus, et ornavi te ornamenta. » Tertio desiderium sive petitionem caritatis, quae est de consecratione Christiani nominis. Invocetur tantummodo nomen tuum super nos, ut a Christo dicamur Christiani. Act. 4: « Non est nomen aliud sub caelo in quo oporteat nos salvos fieri. » Et de ablatione carminis: Aufer opprobrium nostrum, quod patimur a Judaeis, qui dicunt nos sine lege. Josue 5: « Hodie abstuli opprobrium Aegypti a vobis. »
Nota super illo verbo, Panem nostrum comedemus, quod panis, idest corpus Christi, dat culpae veniam. Math. 6: « Panem nostrum super substantialem da nobis hodie, et dimitte nobis debita nostra. » Dat gratiae vitam. Joan. 6: « Panis quem ego dabo, caro mea est pro mundi vita. » Confirmat ad pugnam. Psal. 105: « Panis cor hominis confirmat. » Confortat ad viam. 3 Reg. 19: « Ambulavit in fortitudine cibi illius quadraginta diebus et quadragesima noctibus. » Facit praegustare ipsam gloriam. Sap. 16: « Paratum de caelo panem praestitisti illis sine labore, omne delectamentum in se habente, et omnis saporis suavitatem. »
Secundum alias Glossas dividitur sic. In prima notatur gratiae plenitudo; in secunda gratiae exaltatio; ibi, In die illa erit germen Domini in magnificentia; in tertia ponitur subditorum benigna gubernatio, ibi, Et erit, omnis qui relictus fuerit in Sion, et residuus in Jerusalem, sanctus vocabitur. Circa primum tria facit. Primo ponitur donorum abundantia, Septem mulieres, septem dona Spiritus sancti, quae dicuntur mulieres, quia per eas in Deo aliquis generatur et nutritur. Virum unum, idest Christum singulariter, qui solus sine peccato. Joan. 1: « Vidimus eum quasi unigenitum, plenum gratiae et veritatis. » Secundo donorum sufficientia in perfecta fruitione: Panem nostrum comedemus, scilicet patriae, quo fruitur perfecte Spiritus sanctus, cujus sunt dona, sicut et Filius. Joan. 4: « Meus cibus est ut faciam voluntatem ejus qui misit me. » In Scripturae attestatione: Et vestimentis nostris operiemur, idest sermone Dei, quo dona ornantur quia ejus. Tertio donorum perfectio per Christum quantum ad collationem salutis: Nomen tuum, idest res nominis, scilicet salus, invocetur super nos, idest in illis qui ex nobis repleti sunt, « quia de plenitudine ejus nos omnes accepimus gratiam pro gratia. » Joan. 1. Ante Christum enim dona non perduebant ad Regnum. Et quantum ad amotionem erroris: Aufer probrirum nostrum, quod patimur a falsis virtutibus, quae nostrum nomen subripunt. Rom. 15: « Nox praecessit, dies actem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamur arma lucis. » Cant. 2: « Capite nobis vulpes parvulas quae demolitur vineas. » Vel opprobrium quod patimur in repulsione hominum, qui nos peccando repellunt. In die illa. Hic ponitur exaltatio: et primo quantum ad miraculorum operationem, In magnificentia. Exod. 15: « Magnificus in sanctitate, terribilis atque laudabilis, et faciens mirabilia. » Secundo quantum ad gloriosam resurrectionem, Et gloria, Infra 52: Consurge, consurge, induere fortitudine tua, Sion. Tertio quantum ad ascensionem: Et fructus terrae, idest filius virginis, sublimis. Infra 52: Ecce servus meus intelleget, exaltabitur et elevabitur et sublimis erit valde; quantum ad totius mundi venerationem, de quo Phil. 2: « Ut in nomine Jesu omne genu flectatur, caelestium, terrestrium et infernorum. » Et exultatio his qui salvati fuerint de Israel. Infra 9: « Lactabuntur coram te sicut qui lactantur in mense, sicut exultant victores capta praeda. » Et erit omnis. Hic ponitur gubernatio: et primo quantum ad sanctificationem; secundo quantum ad sanctificationis ordinem, ibi, Si aluerit Dominus sordem filiarum Sion. Tertio ponit sanctificatorum protectionem, ibi, Et erit Dominus etc. Ad sanctitatem tria requiruntur. Distinctio cum fide; et quantum ad hoc dicit: Qui relictus, a non credentibus electus, quasi distinctus, in Sion, quae specula dicitur, quia fides videt per speculum et in aenigmate: 1 Cor. 13. Et infra 10: In veritate reliquiae convertentur, reliquiae, inquam, Jacob ad Deum forte. Si fuerit populus tuus, Israel reliquiae convertentur. Secundo tranquillitas ad pacem: Residuus, quasi residens, in Jerusalem, quae visio pacis dicitur. Infra 52: Jerusalem civitas sancta. Tertio praedestinatio ad gloriam: Omnis qui
scriptus est. Luc. 10: « Gaudete, quia nomina vestra scripta sunt in caelis. » Apoc. 5: « Non delebo nomen ejus de libro vitae. » Si aluerit Dominus sordes filiarum Sion. Hic ponitur ordo sanctificationis: et primo per baptismi ablutionem: Sordes, vitiorum actualium, et sanguinem, peccati originalis; vel sordes, venialium, sanguinem, mortalium. Ezech. 16: « Lavi te aqua, et emundavi sanguinem tuum a te. » Per poenitentiae discretionem. Spiritu judicii. 1 Cor. 11: « Si nosmetipsos judicaremus, non utique a Domino judicari remur; » sed a caritativa passione. Spiritu ardoris, idest caritatis suae, qua nulla major fuit. Joan. 15: « Majorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis. » Matth. 26: « Hic est sanguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum. » Et creavit. Hic ponitur protectio. Et ponit utilitatem protectionis quantum ad protectos: unde, Super omnem; diversitatem quantum ad protegentia, Nubem; et auctoritatem quantum ad affligentia: unde, Per diem. Sed in protectis sunt tria; scilicet eminentia contemplationis in corde, Montem Sion. Psal. 124: « Qui confidunt in Domino, sicut mons Sion; non commovebitur in aeternum qui habitat in Jerusalem. » Laudes confessionis in ore, Invocatus est. Rom. 10: « Omnis quicumque invocaverit nomen Domini, salvus erit. » Honestas conversationis in opere, Gloriam. 2 ad Corinth. 1: « Gloria haec est testimonium conscientiae nostrae. » Proteget autem per quatuor. Per speciem obumbrantem, Nubem. Luc. 1: « Virtus Altissimi obumbrabit tibi. » Per compunctionem humilantem, Fumum. Joel. 2: « Dabo prodigia in caelo et in terra, sanguinem et ignem et vaporem fumi. » Per veritatem illuminantem, Splendorem. Luc. 2: « Lumen ad revelationem gentium, et gloriam plebis tuae, Israel. » Per Ecclesiam viventem, Tabernaculum. Apoc. 21: « Ecce tabernaculum Dei cum hominibus, et habitabit cum eis. » Adversantia sunt tria. Prosperitas elevans, Diem. Adversitas constantiam frangens, Nocte. Psal. 120: « Per diem sol non uret te, neque luna per noctem. » Persecutio affligens, Aestu, per afflictionem. Apoc. 16: « Et quartus Angelus effudit phialam suam in solem. » Et sequitur: « Et datum est illi aestu affligere homines, et igni. » Turbine, per impetum. Infra 21: « Sicut turbines ab Africo veniunt de deserto, veniet de terra horribili. » A pluvia, propter multitudinem. Matth. 7: « Descendit pluvia, venerunt flumina, et flaverunt venti, et irruerunt in domum illam; et cecidit. »
4:2
v. 9 « In die illa erit germen Domini in magnificentia et gloria et. fructus terrae sublimis et exsultatio his qui salvati fuerint de Israel » ; —hebr. germen Domini erit magnificentiae et gloriae fructusque terrae. (erit) sublimitati et decori reliquiis Israel. Rem dici praeclaram ipso verborum splendore inlicatur et iam ex norma antea stabilita (1, 21; 2, 41. 17) exspectatur. Germen Domini, id quod Dominus germinare facit, in tali nexu cum de periodo futura splendidissima sermo inferatur, facillime et sua quasi sponte refertur ad promissiones Davidi factas quas ipse David ultimis suis verbis prorsus eodem modo expresserat. Postquam enim retulit David Domini verba, quibus ipsi ex posteris suis oriundus iustus Dominator promittebatur, et postquam beatitatem ab hoc Dominatore afferendam paucis delineavit et domum suam de tam laeta sorte et aeterno Domini pacto beatam dixit, iam omnia complectens in haec prorumpit verba : « omnem salutem meam et omne beneplacitum nonne germinare faciet » (hebr. 2 Sam. 23, 3-8) ? Unde germen Domini complexum quendam dicit e& summam promissionum Davidi factarum, quae cum in Dominatore iusto i. e. in rege Messiae quam perfectissime continerentur et absolverentur, mirum non est ipsum Messiam germinis norine apud prophetas designari. Habes id modo indubitato Ier. 23, 5; 33, 18 « germinare faciam David germen iustitiae », habes idem nomen tamquam Messiae proprium Zach. 3, 8; 6, 12 (hebr. — vide quae ad illos locos in comment. notavi). Atque apud nostrum etiam prophetam nomen eadem significatione esse accipiendum certum efficitur ex appellationibus omnino similibus quibus apud ipsum sine ullo dubio Messias designatur 41, 1. 10; 53, 2 virga, flos, radix, virgultum ; deinde uti hie germen Domini fore dicitur sublimitati et decori reliquiis Israel, ita eadem ratione 98, 5: « in die illa erit Dominus corona gloriae et sertum exsultationis residuo populo suo » ; demum cum 2, 11. 17 tamquam fractus iudicii afferatur « exaltabitur Dominus solus in die illa », hoc nostro loco post iudicium illud per omnes rerum hominumque ordines descriptum iam nihil aliud exspectari potest, quam ut explicetur quae sit et qualis illa Domini exaltatio. Consistitea igitur in Messia et in regno sanctitatis quod ipse est fandaturus, "prout versus sequentes explicant, consistit simal in ea gloria et beatitate quam suis Messias est largiturus, sicut in v. 2 iam clare effertur. Cum igitar exaltatio Domini in Messia habeatur, intima habitudo quae inter Deum et. Messiam intercedit designatur. Dicitur germ?n, quia eum germinare facit Dominus tamquam omnium promissionum summam (cf. 2 Sam. 23, 5), quia surculus ille est quem Dominus ex trunco relicto (cf. 6, 13), ex radice Ies- . se (11, 1) suscitabit, quia ex Deo oriundus singulari prorsus ratione a Deo populo suo donatur. S? germen Domini magis denotat originem divinam et divinam actionem quaein Messiae missione intervenit, membrum parallelum fructus terrae explicite effert originem eius ex stirpe terrena, quippe qui secundum vaticinia iam data oriundus sit ex Iacob, ex stirpe David (Gen. 49, 10. 2 Reg. 71, 14). Unde facile concesseris divinam Messiae naturam et humanam ea appellatione duplici adumbrari (cf. Mald. Malv.). Messias autem, cui omne iudicium a Patre traditum est, iudicio exercito et ipse erit in summa gloria et maiestate et cum suis hane gloriam communicabit ; qua ratione gloria Domini redundaturasitin electos et. quantam beatitudinis copiam ex inexhausto: fonte divino sint percepturi, Isaias saepe cum magnificentia praedicat (cf. 9, 3; 12, 2; 35, 1; 52, 1; 54, L; 60, 1 etc.) et etam hoc loco statim sabdit, in quo proxime illa sublimitas et splendor ille consistat : in vera scil. sanctitate interna et in mira et abundantissima protectione qua suos cireumdabit (v. 3-4; 5-6). tali nomine ipse Messias designatur, obstat ipse loquendi modus hic usurpatus ; neque enim adeo apte dixeris : fructus et opera divina erunt sublimitati et decori populo Dei, aptissime vero ea locutio de Messia usurpatur, de redemptore ac liberatore ; obstat nexus cum 2, 141. 47 quo exaltationem Domini directe et per se enuntiari omnino suadetur. Porro cum v. 2 una enuntiatio complexa contineatur, etiam fructus terrae de eodem dici debet, de quo dietum est germen. Sententia enim in priore membro incepta in altero demum absolvitur et uti germen, ita fructus terrae dicitur esse gloriae et. exsultationi reliquiis Israel. Quare explicatio de uberrimis terrae frugibus (ita volunt Hofmann, Ges. Cheyne) admitti nequit et iam ipsa promissionis magnificentia excluditur, fructus enim et fruges non sunt sublimitati et ornatui decorive comedentibus, etsi vorum est quod illi urgent, tempus messianicum etiam terrae fertilitate commendari apud. prophetas (Os. 2, 91. Ioel 3, 18. Am. 9, 14 etc.). Neque iure dixeris : terrae fertilitatem laudi habitantibus verti, cum sit indicium beneplaciti divini et sanctitatis incolarum ex indole veteris foederis ; nam utut id vere dici potest, hoc loco tamen verbis prophetae nullo modo indicatur. Messiam h. 1. etiam de Lagarde, Semitica I p. 9 agnoscit. Apud LXX legitur ixQypet 6. 0c; ; legit igitur interpres verbum Tv2X idque ex notione apud Syros obvia fulsit, splenduit (cf. Bernstein, Lex. syr. chre* ' stom. Kirsch. p. 421 vel vide in bibliis syr. Hebr. 4, 3) explicavit, Syrus vertit: et erit ortus (apparitio, manifestatio) Domini in gloriam et honorem. In Deo qui splendescet Messiam designari, S. Basil. et Cyr. docent, splendebit autem &v fo^ in consilio i. e. « certo iudicio et consilio, non inconsulte aut effuse id quod ex iudicio bonum est tribuens » (Basil.] vel « prudenter omnia faciet et ' eum sapientia ipsi competenti » (S. Chrys.). Iam explicatur quid iudicio divino efficiendum sit et qualem. gloriam Messias praeprimis in suos sit effusurus ; aderit vera sanctitas (cf. 1, 26), ergo conditio a priore (cf. 2, 6 seq. 3, 9 seq.) omnino diversa ;
Sion in iudicio redimetur (1, 27) et exaltabitur Dominus solus in die illa (2,41. 17), hic estterminus et fructusiudicii imminentis. Quare propbeta iudicio descripto iam ad praeclarum eius exitum convertit sermonem. Quem nexum ita declarat S. CArys.: « quia ex tristium comminatione animum illorum admodum concussit et calamitatem satis traduxit et longo sermone terribilia narravit, ad meliora demum se convertit. Illa enim medicinae optima ratio est non solum secare et urere, sed dolores inde partos duleioribus pharmacislenire; id ipse nunc facit. Neque enim in tristia totum desiturum esse ait, sed malis de medio sublatis meliora eventura esse, neque tantum aerumnarum solutionem fore ait sed etiam multum splendorem magnamque claritatem ». Unde
4:3
v. 8 « et erit omnis qui relictus fuerit in Sion et residuus in Ierusalem sanctus vocabitur, omnis qui scriptus fuerit in vita in Ierusalem » ; — notatu dignum est, iam v. 2 et hic repetitis vicibus inculeari reliquias salvas fore, reliquias scil. secundum electionem gratiae (Rom. 11, 5; S. Basil.). Tempus Messiae vera sanctitate fore conspicuum, continuo apud prophetas asseritur (cf. ad Os. 2, 19; 3, 5. Mich. 4, 2; '1, 18. Soph. 3, 17. Zach. 3, 3; 13, 1; 14, 20)' ; vocabuntur sancti i. e. erunt. sancti eorumque sanctitas ita nota erit, ut tali nomine appellentur et voce hac sibi propria ab aliis distinguantur. Hac ratione per Messiam sanctitas Dei in terra refulget et canticum seraphicum quod Isaias in sua ad munus propheticum electione audivit (6, 3), terram fore plenam gloria De ter sancti, opere impletum iri ostenditur. Ab hac autem sanctitate divelli nequit alterum illud, ut quis seriptus fuerit ad vitam n [erusalem (hebr.). Est enim I»rusalem, uti Ps. 86 canitur, mater populorum ; omnes quos Deus tamquam suos agnoscit et in suorum militum cultorumque censum refert, in lerusalem natos esse et. Sionis cives exsistere oportet. Qui ista civitate donatur, ad vitam scribitur, quia nativitas illa et civitas veram vitam coram Deo largitur et titulum iuris ad vitam coram Deo sempiternam confert. Seriptio autem haec analogice d:c:tur ad similitudinem genealogiarum, qu bus probandum erat quo quis iuris titulo frueretur (cf. Esdr. 2, 62). Uti supra 2, 3 qui salutis participes esse volunt, ad domum ei lacob ascendere dicuntur, ita hoc 'loco ii quibus Messias gloriae et exsultationi futurus est, in lerusalem ad vitam scribi debent i. e. cives debent esse Ierusalem, cives scil. theocratiae; huic theocratiae debent adscribi, ergo ad eam externo etiam et visibili modo pertinere ita, ut tamquam tales cognosci et ab al'is digno- Sci possint. In Ierusalem autern, uti Ps. 86 praesertim ex verbis hebraeis edocemur, nova donantur nativitate: omnis qui natus est ibi et solum qui natus est ibi, in libros et censum Domini refertur. Egregie ergo adumbratur renascentia spiritualis, qua quis civis efficitur theocratiae. Cum dicatur scriptus est, sua sponte quoque admonemur libri vitae (cf. Ex. 32, 32. Dan. 12, 1. Phil. 4, 3. Luc. 10, 20. Hebr. 12, 13) — unde multi verba ea explicant de praedestinatis (Malv. qui affert Act. 13, 48 ; Mald. For. Mar. Sasb. ; sim. iam S. Basil. Euseb. Cyr. Theod.), idque eatenus vere, quia demum ii soli qui metam attingunt beatissimam stabili ratione scripti suntad vitam vel inter vivos (cf. Lap. Men. Calm.). Verba sane ita seliguntur, « ut scias non fortuito casu salutem nactos esse eos qui per culum effugerunt, sed coelestis sententiae decreto munitos etiam in mediis malis non captos fuisse » (S. Chrys.). Denuo effertur « modus sanctificationis » (S. T/iom.) i. e. qualiter et a quo sanctitas illa sit efficienda, per Dominum scil. sanctitatis auc orem et ultorem omnis iniqu' tatis ; ideo
4:4
v. 4 « si abluerit. Dominus sordes filiarum Sion et sanguinem lerusalem laverit de medio eius in spiritu iudicii et spiritu. ardoris » ; — idem duo ordines recensentur, qui v. 12; sanguinem de caedibus et variis iniustitiis dici planum est. et. designari perversitatem exactorum (cf. 1, 13) Deus, ignis consumens (Deut. 4, 24), iudiciis suis et castigationibus peccatorum maculas exuret et purgabit; cf. 1, 25 « excoquam ad purum scoriam tuam » (cf. S. Cyr. Chrys. Theod. Haim. Sanct. For. Tir.). Woc sensu igitur spiritus iudicii est punitio, vindicta, ultio; idemque est spiritus ardoris vel com- bustionis, ignis scil. urentis, purgantis et excoquentis !. Cernit S. Thom. in iud cio aequitatem poenae, in ardore tribulationis acerbitatem. Verba eo aptiora sunt quia Deus revera per spiritum suum i.e. ope.gratiae quain homines agit peccata emundat et infusione gratiae corda purgat. Quare latiore quodam sensu dici potest cum E'iseb. : « consideres velim annon hic sermo apprime conveniat cum evangelico illo testimonio de Servatore nostro : ipse vos baptizabit in Spiritu sancto et igne » sim. S. lir. Basil. Th?od. Cyr. Theodo-us heracl. Malv. Lap. Wunc spiritum divinum cordibus infundit, « quo quidem homines a lib:dine et immanitate ad iustitiae et. benignitatis summum stud:um traducet humanasque meat?s cupiditate rerum coelestium atque divinarum acriter inflammabit » (Osor.). Hisce ulterius adnectitur, quomodo gloria et exsultatio futura sit salvatis
4:5
v. 8. « et creabit Dominus super omnem locum montis Sion et ubi invocatus est, nubem per diem et fumum et splendorem ignis flammanlis in nocte ; super omnem e vim gloriam protectio » ; — hebr. super omnem locum montis Sion et sper coetum eius ? (cf. 4, 13) i.e. super omnes qui ibi in monte Sion coetus sacros celebrant, ad montem demus Dei ascenduat. Mons enim, uti fert vaticinium 9, 9-4, sacrae theocratiae sedes est ad quam nationes congregantur, Mons ergo Sion et sacer eius coetus nihil aliud est nisi haec theocratia ex omnibus gentibus coalescens. Iste populus Dei iisdem fruiturfavoribus et beneficiis divinis, quibus olim Israel ex Aegypto est liberatus et per desertum ductus ; immo maior:bus. Prophetam enim alludere ad nubem et flammam ignis qua olim Deus populum süum ex Aegypto deduxit, manifestum est. (cf. Ex. 13, 21; 14, 19; 40, 34. Num. 9, 15; 14, 14). Nubes illa et fumus quo templum Salomonis in die dedicationis implebatur (3 Reg. 8, 10) Deum peculiari ratione inter populam suum inhabitare eique praesentem assistere demonstravit. Operuit nubes tabernaculum foederis (Num. 9, 18 seq.) vel requievit in alis cherubim super arcam foederis (unde Deus sedens super cherubim d:cebatur ; cf. 1 Reg. 4, 4.2 Reg.6, 2). Tum autem illam dicitexpansum iri super omnem locum montis Sion et super coetum eius 1.'e. super omnem theocratiam, quae tota sanctuarium Dei est, ita ut remoto velamine veteris foederis omnibus pateat accessus ad Dezm. Iam inde collige quantum praestet nova tleocratia prae vetere. Nubes illa 1. Explicari quoque potest spiritus perditionis vel internecionis, quia 72 in piel saepe symbolum Dei praesentis non in solo requiescit sanctuario, verum omnem theocratiae regionem obumbrat, ergo omnem eius regionem ad sanctuarii dignitatem consecrat et elevat. Uti Deus populo. israelitico suam praesentiam insigni modo exhibuit ac demonstravit, ita populo novi foederis i. e. temporis messianici etiam excellentiore ratione exhibebit. Et revera quidem, uti vetus sanctuarium symbolo illo erat dedicatum, ita templa nostra vera Christi Domini in s. Eucharistia praesentia sunt consecrata. Per nubem illam in deserto Deus populo viam demomstrabat; « Dominus autem praecedebat eos ad ostendendam viam per diem in columna nubis et per noctem in columna ignis, ut dux esset itineris utroque tempore » (Ex. 13, 21) ; per nubem eos protegebat « expandit nubem in protectionem eorum » (Ps. 104, 39). Proinde in nova quoque theocratia aderit quo certo et tuto atque modo omnibus claro et perspicuo via demonstretur tempore peregrinationis ad patriam coelestem, aderit insignis divina protectio : super omnem gloriamprotectioi. e. haec theocratia gloriosa, in qua divina gloria resplendet et quae propterea ipsa vocatur gloria, excellentissimo modo opem divinam et protectionem habebit; eamque propheta alterius describit
4:6
v. 6 « et tabernaculum erit in umbraculum diei ab aestu et. in securitatem et absconsionem a lurbine et a pluvia » ; — 1. e. ea protec-. tio erit instar tabernaculi quod Deus condidit, ut sit umbraculum ab aestu diei gratam praebens umbram et refrigerium ab aestu, ut sit simul refugium ac securum receptaculum et operimentum, quando imbres et pluviae ingruunt. Erunt igitur in nova quoque theocratia tempore peregrinationis aestus et nimbi, hostes varii et pericula, quibus theocratia obiicitur. Sed adversus omnes impetus hostiles tutum praebet refugium tabernaculum Dei. Videtur quidem tabernaculum esse fragile aliquid et humile neque satis aptum ad arcendos imbrium ac turbinum impetus; at cum posuerit illud Deus qui infirma eligit, ut confundat fortia, etiam hic valet illud : quod infirmum est Dei fortius est hominibus. Hac enim appellatione egregie designatur Ecclesia Dei, vera illa theocratia, quae inermis quidem ac debilis et bellico apparatu destituta videtur, at protectione Dei munita omnibus armis evadit fortior ; ea imagine adumbraiur quod explicatius legimus apud Ezechielem, qui hostes theocratiae ita loquentes facit: « ascendam ad terram absque muro, veniam ad quiescentes habitantesque secure; hi omnes habitant sine muro, vectes et portae non sunt eis » (Ez. 38, 11) i. e. quae est Ecclesiae conditio ab armis et munimentis humanis aliena, hostes quasi alliciuntur, ut audacius ac fidentius in eam irruant; at, uti h. l. iam Theod. monet, portae inferi non praevalebunt adversus eam. Hisce species illa ac forma Ecclesiae 2, 2-4 proposita praeclare absolvitur : docetur enim in ea adfore insigni quadam ratione praesentiam ac gloriam Dei, adfore eximiam sanctitatem ac protectionem divinam, qua omni impetu hostili evasura sit superior, adfore in ea demum cuncta illa quibus qui ad patriam coelestem iter instituunt indigbnt. « Magna quidem olim Deus praestitit veteri populo, sed multo maiora praestabit Ecclesiae suae ex omni natione congregandae, omni cura eam fovebit, peculiari auxilio defendet, omni diligentia in via veritatis diriget et in eminentiori salutis gradu collocabit » (Sasb.). Quae omnia bona uti a Messia redundant in Ecclesiam, ita vicissim ipsius Messiae gloriam ac sublimitatem annuntiant. Tali enim theocratia constituta Messias revera erit magnificentiae et gloriae, erit sublimitati et decori omnibus suis electis, eos defendet ab hostibus et internis et externis et larga. gratiarum ac consolationum fluenta iis communicabit; « ut enim vitae huius aestum et probationes quae ex tentationibus proficiscuntur atque ustiones fugiant hi qui Sion intelligibilem habitant i. e. Ecclesiam, nubis instar propemodum impendebit et protector erit Christus, ipse ignorantiae et diabolicae nequitiae dispellet tenebras, illucescens menti tamquam lux in caligine et tamquam ignis coruscatio » (S. Cyr.). Aliqui v. 6 ita concipiunt : Sion erit tabernaculum (cf. Del. Rohl.); alii verba &rete coniungunt cum antecedentibus: super omnem gloriam erit protectio et tabernaculum in umbraculum diei etc. (cf. Naeg.). Sed prius non placet, quia Sion etiam - in antecedentibus non est subiectum grammaticale, ergo supplelio durior e.t neque ullo pacto necessaria. Alterum admitti potest; sensus eril idem, at sentenlia exsislet iusto longior atque protraeta nimis neque adeo placet diei : super omnem gloriam erit tugurium (137). Quare praeferri debet quod habet vulg. et ita textum hebr. multi concipiunt (cf. Kn. Drechsl. Net.). Aliter iungit Bred. : super omnia (erit) gloria; ' teguinentum et tectum erit in umbram die ab aestu ete.
4:1
… this reason Judah cannot perish (Is. 7, 7; A. Pohl, Historia populi Israel, Rome 1933, p. 133 f.); this is why the prophets give the most beautiful messianic prophecies immediately after the announcement of the devastations and the ruin of the kingdom (Is. 4, 1 ff.; 7, 14 b after v. 25; 8, 5-8; 8, 23-9, 1 [Heb.]; 11, 1; Ez. 17, 22 f.; etc.). …
4:2
… prophecies in which the one chosen to accomplish the great work of Yahweh is called: "David my servant" (Ex. 37:25), "Yahweh our righteousness" (Jer. 23:6; 33:16), "servant of Yahweh" (Is. 52:13), "Shepherd" (Ex. 33:23; cf. Mic. 5:3), "shoot, branch" (Is. 4:2; 11:1; Jer. 23:5) (M.-J. …
4:12
Matthew, Apostle, Evangelist, Saint
b) The Messiah manifests himself in Galilee (4:12-15:20). - a) Beginning his public life at Capharnaum and in the region of Zabulon and Nephthali, Jesus fulfills the prophecy of Is. 4:12-17; he chooses four fishermen and with them travels through Galilee, preaching the coming of the messianic kingdom (4:23-25). b) With the Sermon on the Mount, Jesus manifests himself …
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.