The office of Christ. The preaching of the gospel to the Gentiles. The blindness and reprobation of the Jews.
God the Father is wel pleased with his Sonne. 6. whom he sendeth into this world to teach iustice, whereby men are iustified. 11. Manie Gentiles shal be conuerted. 25. Iewes, and other obstinate infidels shal be seuerely punished.
1Behold my servant, I will uphold him: my elect, my soul delighteth in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles.Ecco il mio servo, io sarò con lui; il mio eletto, in lui si compiace l'anima mia: in lui ho diffuso il mio Spirito, egli mostrerà la giustizia alle genti.BEHOLD my seruant, I wil receiue him: mine elect, my soule hath pleased itself in him: I haue geuen my spirit vpon him, he shal bring forth iudgement to the Gentiles.Ecce servus meus, suscipiam eum; / electus meus, complacuit sibi in illo anima mea: / dedi spiritum meum super eum: / judicium gentibus proferet. 2He shall not cry, nor have respect to person, neither shall his voice be heard abroad.Ei non griderà, e non sarà accettator di persone; né udirassi di fuori la voce di lui.He shal not crie, nor accept person, neither shal his voice be heard abrode.Non clamabit, neque accipiet personam, / nec audietur vox ejus foris. 3The bruised reed he shall not break, and smoking flax he shall not quench, he shall bring forth judgment unto truth.Ei non ispezzerà la canna fessa, e non ammorzerà il lucignolo, che fuma: farà giudizio secondo la verità.The bruised reede he shal not breake, and smoking flaxe he shal not quench: he shal bring forth iudgement in truth.Calamum quassatum non conteret, / et linum fumigans non extinguet: / in veritate educet judicium. 4He shall not be sad, nor troublesome, till he set judgment in the earth, and the islands shall wait for his law.Non sarà maninconioso, né turbolento per tutto il tempo, che stabilirà in terra la giustizia: e da lui le isole aspetteranno la legge.He shal not be sad, nor turbulent, til he set iudgement in the earth: and the ilands shal expect his law.Non erit tristis, neque turbulentus, / donec ponat in terra judicium; / et legem ejus insulæ exspectabunt. 5Thus saith the Lord God that created the heavens, and stretched them out: that established the earth, and the things that spring out of it: that giveth breath to the people upon it, and spirit to them that tread thereon.Queste cose dice il Signore Dio, che crea, e distende i cieli: che dà l'essere alla terra, e alle cose, che di lei nascono: che dà il respiro a quegli, che in essa albergano, e lo spirito a quegli, che la passeggiano.Thus sayth the Lord God that created the heauens, and stretched them out: that established the earth, & the thinges that spring therof: that geueth breath to the people, that is vpon it, and spirit to them that tread therevpon.Hæc dicit Dominus Deus, / creans cælos, et extendens eos; / formans terram, et quæ germinant ex ea; / dans flatum populo qui est super eam, / et spiritum calcantibus eam:
6I the Lord have called thee in justice, and taken thee by the hand, and preserved thee. And I have given thee for a covenant of the people, for a light of the Gentiles:Io il Signore, ti ho chiamato per amore della giustizia, ti ho preso per mano, e ti ho preservato. Te ho io stabilito riconciliatore del popolo, luce delle nazioni,I the Lord haue called thee in iustice, and taken thy hand, and preserued thee. And I haue geuen thee for a couenant of the people, for a light of the Gentiles.Ego Dominus vocavi te in justitia, / et apprehendi manum tuam, / et servavi te: / et dedi te in fœdus populi, / in lucem gentium, 7That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house.Affinchè tu aprissi gli occhi de' ciechi, e traessi dalla carcere i prigionieri, dalla stanza della loro prigione que', che giacevano nelle tenebre.That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, & them that sitte in darknes out of the prison house.ut aperires oculos cæcorum, / et educeres de conclusione vinctum, / de domo carceris sedentes in tenebris. 8I the Lord, this is my name: I will not give my glory to another, nor my praise to graven things.Io il Signore, questo è il nome mio: non cederò ad un altro la gloria mia, né l'onor mio ai simolacri.I the Lord, this is my name: I wil not geue my glorie to an other, and my praise to grauen thinges.Ego Dominus, / hoc est nomen meum; / gloriam meam alteri non dabo, / et laudem meam sculptilibus. 9The things that were first, behold they are come: and new things do I declare: before they spring forth, I will make you hear them.Quelle prime cose, ecco che sono avvenute, nuove cose ancora io annunzio; a voi le svelo avanti che avvengano.The thinges that were first, loe they are come: new thinges also I do shewe before they come forth, I wil make you heare them.Quæ prima fuerunt, ecce venerunt; / nova quoque ego annuntio: / antequam oriantur, / audita vobis faciam. 10Sing ye to the Lord a new song, his praise is from the ends of the earth: you that go down to the sea, and all that are therein: ye islands, and ye inhabitants of them.Un nuovo cantico cantate al Signore; le lodi di lui dagli ultimi confini della terra: voi, che passeggiate il mare quant'egli è vasto, voi, o isole, e voi, che le abitate.Sing ye to the Lord a new song, his prayse is from the endes of the earth: ye that goe downe to the sea, and you the fulnes therof: ye ilands, and inhabitants of the same.Cantate Domino canticum novum, / laus ejus ab extremis terræ, / qui descenditis in mare, et plenitudo ejus; / insulæ, et habitatores earum.
11Let the desert and the cities thereof be exalted: Cedar shall dwell in houses: ye inhabitants of Petra, give praise, they shall cry from the top of the mountains.Esulti il deserto, e le sue città: Cedar albergherà pelle case: abitanti di Petra cantate laude, alzate la voce dalla cima delle montagne.Let the desert be exalted and the cities therof: Cedar shal dwel in houses: ye inhabitants of the Rocke, geue prayse, they shal crye from the toppe of the mountaines.Sublevetur desertum et civitates ejus. / In domibus habitabit Cedar: / laudate, habitatores petræ; / de vertice montium clamabunt. 12They shall give glory to the Lord, and shall declare his praise in the islands.Ei daran gloria al Signore, e alle isole annunzieranno le lodi di lui.They shal geue glorie to the Lord, and shal declare his praise in the ilands.Ponent Domino gloriam, / et laudem ejus in insulis nuntiabunt. 13The Lord shall go forth as a mighty man, as a man of war shall he stir up zeal: he shall shout and cry: he shall prevail against his enemies.Il Signore uscirà fuora come un campione, come un eroe guerriero risveglierà il suo zelo: alzerà la voce, griderà, conquiderà i suoi nemici.The Lord shal goe forth as a strong man, as a man of warre shal he raise vp zele: he shal shoute and crie: ouer his enemies he shal be strengthened.Dominus sicut fortis egredietur, / sicut vir præliator suscitabit zelum; / vociferabitur, et clamabit: / super inimicos suos confortabitur. 14I have always held my peace, I have kept silence, I have been patient, I will speak now as a woman in labour: I will destroy, and swallow up at once.Mi tacqui sempre, stetti in silenzio, fui paziente. Voci di partoriente saran le mie voci: desolerò, e divorerò insieme.I haue alwayes held my peace, I haue kepte silence, I haue bene patient, I wil speake as a trauailing woman: I wil dissipate, and swallow vp together.Tacui semper, / silui, patiens fui: / sicut parturiens loquar; / dissipabo, et absorbebo simul. 15I will lay waste the mountains and hills, and will make all their grass to wither: and I will turn rivers into islands, and will dry up the standing pools.Diserterò i monti, ed i colli, e seccherò tutte le erbe loro, e cangerò in isole i fiumi, e renderò asciutti gli stagni.I wil make mountaynes and litle hilles desolate, and wil make al their grasse to wither: and I wil turne riuers into ilands, and wil drie vp the standing pooles.Desertos faciam montes et colles, / et omne gramen eorum exsiccabo; / et ponam flumina in insulas, / et stagna arefaciam.
16And I will lead the blind into the way which they know not: and in the paths which they were ignorant of I will make them walk: I will make darkness light before them, and crooked things straight: these things have I done to them, and have not forsaken them.E i ciechi condurrò per una strada, che lor era ignota, e per sentieri non battuti da loro, farò, che camminino: farò, che per essi si cangin le tenebre in luce, e le vie storte in diritte: queste cose farò per essi, e non gli abbandonerò.And I wil lead the blind into the way, which they know not: and in the pathes, which they haue bene ignorant of: I wil make them walke: I wil make darkenes before them to be light, and crooked thinges streight: these words haue I done to them, and haue not forsaken them.Et ducam cæcos in viam quam nesciunt, / et in semitis quas ignoraverunt ambulare eos faciam; / ponam tenebras coram eis in lucem, / et prava in recta; / hæc verba feci eis, / et non dereliqui eos. 17They are turned back: let them be greatly confounded, that trust in a graven thing, that say to a molten thing: You are our god.Caderanno all'indietro, e saran colmi di confusione quei, che confidano ne' simolacri, que' che dicono alle statue di getto: Voi siete i nostri dei.They are turned backward: let them be confounded with confusion, that trust in grauen thing, that say to the framed thing, ye are our goddes.Conversi sunt retrorsum, confundantur confusione, / qui confidunt in sculptili; / qui dicunt conflatili: / Vos dii nostri. 18Hear, ye deaf, and, ye blind, behold that you may see.Sordi udite, e voi ciechi mirate, e vedete.Heare ye deafe, and ye blind behold to see.Surdi, audite, / et cæci, intuemini ad videndum. 19Who is blind, but my servant? or deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? or who is blind, but the servant of the Lord?Chi è il cieco, se non il mio servo? e chi è il sordo, se non quello, a cui ho mandati i miei nunzi? Chi è il cieco, se non il servo venduto? E chi è il cieco, se non il servo del Signore?Who is blind, but my seruant? and deafe, but he to whom I haue sent my messengers? Who is blind, but he that is solde? and who is blind, but the seruant of the Lord?Quis cæcus, nisi servus meus; / et surdus, nisi ad quem nuntios meos misi ? / quis cæcus, nisi qui venundatus est ? / et quis cæcus, nisi servus Domini ? 20Thou that seest many things, wilt thou not observe them? thou that hast ears open, wilt thou not hear?Tu, che vedi molte cose, non vi farai tu riflessione? tu, che hai aperte le orecchie, non ascolterai tu?Thou that seest manie thinges, wilt thou not keepe them? thou that hast eares open, wilt thou not heare?Qui vides multa, nonne custodies ? / qui apertas habes aures, nonne audies ?
21And the Lord was willing to sanctify him, and to magnify the law, and exalt it.E il Signore ebbe buona volontà per lui, affin di santificarlo, e per far conoscere la grandezza, e l'eccellenza della legge.And the Lord hath bene willing to sanctifie him, and to magnifie the law, and extol it.Et Dominus voluit ut sanctificaret eum, / et magnificaret legem, et extolleret. 22But this is a people that is robbed and wasted: they are all the snare of young men, and they are hid in the houses of prisons: they are made a prey, and there is none to deliver them: a spoil, and there is none that saith: Restore.Ma lo stesso mio popolo è saccheggiato, è devastato: ognun di essi è laccio pei giovani, che sono chiusi nelle prigioni: sono stati rapiti, né v'ha chi gli sciolga: sono stati predati, né v'ha chi dica: Rendigli.But the same people is spoiled, and wasted: al are the snare of yongmen, and they are hid in the houses of prisons: they are made a praye, neither is there to deliuer them: a spoile, neither is there that sayth: Restore.Ipse autem populus direptus, et vastatus; / laqueus juvenum omnes, / et in domibus carcerum absconditi sunt; / facti sunt in rapinam, nec est qui eruat; / in direptionem, nec est qui dicat: Redde. 23Who is there among you that will give ear to this, that will attend and hearken for times to come?Chi è tra voi, che ascolti queste cose, e dia retta, e pensi a quel, che ha da essere?Who is there among you that wil heare this attend and harken for thinges to come?Quis est in vobis qui audiat hoc, / attendat, et auscultet futura ? 24Who hath given Jacob for a spoil, and Israel to robbers? hath not the Lord himself, against whom we have sinned? And they would not walk in his ways, and they have not hearkened to his law.Chi ha abbandonato Giacobbe, e Israele ad essere preda di coloro, che lo saccheggiano? Non è egli il Signore stesso, contro del quale abbiam peccato? perocché non han voluto battere le vie di lui, e non hanno ubbidito alla sua legge;Who hath geuen Iacob into spoyle, and Israel to the wasters? hath not our Lord himself, to whom we haue sinned? And they would not walke in his wayes, & they haue not heard his law.Quis dedit in direptionem Jacob, / et Israël vastantibus ? / nonne Dominus ipse, cui peccavimus ? / Et noluerunt in viis ejus ambulare, / et non audierunt legem ejus. 25And he hath poured out upon him the indignation of his fury, and a strong battle, and hath burnt him round about, and he knew not: and set him on fire, and he understood not.Ed egli ha scaricato sopra di lui l'ira, e il furor suo, e gli fa atroce guerra, e lo ha arso per ogni banda, e quegli non ha capito; e lo ha dato al fuoco, e quegli non ha inteso.And he hath powred out vpon them the indignation of his furie, & a strong battel, and hath burnt him round about, and he knewe not; and set him on fyre, and he vnderstoode not.Et effudit super eum indignationem furoris sui, / et forte bellum; / et combussit eum in circuitu, et non cognovit; / et succendit eum, et non intellexit.
42:1
Calmet
My servant. Christ, who, according to his humanity, is the servant of God, (Challoner) and Redeemer of others; none else being able to satisfy for themselves. (Worthington) (Philippians 2:7.) (Calmet)
Hugo
This passage clearly refers to the Messias, (Chaldean; Kimchi) who was prefigured by Cyrus, ver. 6. (Calmet) (Hugo.)
It is quoted by St. Matthew 12:18. who has some variations both from the Hebrew and the Septuagint, (Calmet) particularly the first part of ver. 4., which the Septuagint renders, "He shall shine, and shall not be broken."
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Haydock
Islands. Septuagint and St. Matthew, "the Gentiles shall hope in his name." (Haydock)
42:6
Gentiles. This was literally verified in Christ. Cyrus is also styled the just, (chap. 41:26.) and gave liberty to many nations.
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House. The Jews out of captivity, prefigured the redemption of mankind. These miracles proved that Jesus was the Messias, Luke 7:22.
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Things. They shall not partake of my divinity. Our Saviour was truly God, Philippians 2:6.
42:9
Calmet
Them. The completion of former predictions enforces the belief of those which are yet to come. (Calmet)
42:10
Haydock
All. Literally, "its fullness," (Haydock) sailors, (Calmet) and fishes. (Haydock)
He concludes with a canticle.
42:11
The people dwell in tents. (Roger. 2:5.)
Challoner
Petra. A city that gives name to Arabia Petraea. (Challoner)
42:13
Enemies. The Chaldeans, (Calmet) by the hand of Cyrus.
42:15
Haydock
Pools. Cyrus deluged the country about Babylon, Isaias 13.; Isaias 21:1. (Haydock)
Worthington
The proud and covetous, who expected Christ to give them kingdoms, were deceived. He came to teach humility, and to grant eternal rewards. (Worthington)
42:16
Blind captives, or converts to Christianity.
42:18
Calmet
Deaf Jews, who would not listen to the prophets, ver. 19. (Calmet)
42:19
Calmet
Sold. Hebrew Cimshullam, (Haydock) the perfect, or favoured. The Turks call "believers" Musselmans. (Calmet)
42:22
Haydock
Men, whom they corrupt by their bad example. (Haydock)
Calmet
Hebrew, "their young men are in chains," during the last wars, and the captivity of Juda. (Calmet)
42:24
Haydock
We. Septuagint, "they have sinned," which seems preferable. (Haydock)
42:1
My servant.... Christ, who according to his humanity, is the servant of God.
42:11
42:1
Christ according to his humanitie is the seruant of God, by whom al other seruantes are redemed, none els being able to satisfie for themselues, much lesse for others.
Concordance Mat. 1•.
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Concordance Mat. 12.
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Such hautie and couetous mindes as expect their Messias to be a worldlie and warlike conquerour, that wil aduance his folowers to kingdomes or princedomes, and to abundance of temporal riches, shal be frustrate of their vaine hopes. Vvheras Christ our Sauiour both by example and doctrine teacheth the contrarie, willing his folowers to lerne of him to be poore in spirit meke & humble in hart, & their reward shal be great in heauen, not in earth; they shal be happie not in external, but in eternal glorie.
42:1
St Justin Martyr † AD 165 Dialogue with Trypho 123
… He shall not strive, nor cry, neither shall any one hear His voice in the street: a bruised reed He shall not break, and smoking flax He shall not quench; but He shall bring forth judgment to truth: He shall shine, and shall not be broken till He have set judgment on the earth. And in His name shall the Gentiles trust.’
St Justin Martyr † AD 165 Dialogue with Trypho 135
… and He shall bring forth judgment to the Gentiles. He shall not cry, and His voice shall not be heard without. The bruised reed He shall not break, and the smoking flax He shall not quench, until He shall bring forth judgment to victory. He shall shine, and shall not be broken, until He set judgment on the earth. And in His name shall the Gentiles trust.’
Tertullian † AD 220 Against Praxeas 11
… Hear, then, other utterances also of the Father concerning the Son by the mouth of Isaiah: “Behold my Son, whom I have chosen; my beloved, in whom I am well pleased: I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles.”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 3
3. Do you wish then to know in what manner the Word of God, who was again the Son of God,
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… Behold, I am alive for evermore.” And again, “I am the Α and the Ω , and the first and the last, the beginning and the end.” The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself a chosen shaft, and a servant of God,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
St Ambrose of Milan † AD 397 On the Holy Spirit 1.8
91. But perchance they would not be moved by the example of apostles, and so let us use divine utterances; for it is written: “Jacob is My servant, I will uphold him; Israel is My elect, My soul hath upheld him, I put My Spirit upon him.”
St Augustine of Hippo † AD 430 City of God 20.30
… He shall bring forth judgment to the Gentiles. He shall not cry, nor cease, neither shall His voice be heard without. A bruised reed shall He not break, and the smoking flax shall He not quench: but in truth shall He bring forth judgment. He shall shine and shall not be broken, until He sets judgment in the earth: and the nations shall hope in His name.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;” and again, “Behold my servant whom I uphold, my beloved in whom my soul delighteth. I will put my spirit upon him: he shall bring forth judgment to the Gentiles.”
42:2
Tertullian † AD 220 An Answer to the Jews 9
… For of Him the prophet says, “A man set in a plague, and knowing how to bear infirmity;” who “was led as a sheep for a victim; and, as a lamb before him who sheareth him, opened not His mouth.” If He “neither did contend nor shout, nor was His voice heard abroad,” who “crushed not the bruised reed”—Israel’s faith, who “quenched not the burning flax”
Tertullian † AD 220 The Five Books Against Marcion 4.23
… The heretic, too, may discover that this gentleness of Christ was promised by the selfsame severest Judge. “He shall not contend,” says He, “nor shall His voice be heard in the street; a bruised reed shall He not crush, and smoking flax shall He not quench.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.14
… “He shall not cry, nor will any one hear His voice in the streets. He shall not break a bruised reed, and a smoking flax He shall not extinguish; but He shall bring forth judgment in truth. He shall shine forth, and shall not be shaken, until He set judgment in the earth, and in His name shall the nations trust.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Heard ye not the prophet, saying, “He shall not strive nor cry, neither shall His voice be heard without?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… Why conversest thou not with Him openly?” But Jesus said nothing like this to him, nor did He rebuke him; for, saith the Prophet, “A bruised reed shall He not break, and smoking flax shall he not quench; He shall not strive nor cry” (
42:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.10
… and the Lord’s advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax.
St Augustine of Hippo † AD 430 The Confessions 4.2
… Yet I preferred—Lord, Thou knowest—to have honest scholars (as they are esteemed); and these I, without artifice, taught artifices, not to be put in practise against the life of the guiltless, though sometimes for the life of the guilty. And Thou, O God, from afar sawest me stumbling in that slippery path, and amid much smoke
42:4
Tertullian † AD 220 The Five Books Against Marcion 5.2
… lift up thy voice with strength, thou that bringest the gospel to Jerusalem.” Also when, with respect to the apostles personally, He says, “How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good” —even proclaiming the gospel to the Gentiles, because He also says, “In His name shall the Gentiles trust;”
Tertullian † AD 220 The Five Books Against Marcion 5.4
… For He is to be “the light of the Gentiles,” and “in His name shall the Gentiles trust.”
Tertullian † AD 220 On the Resurrection of the Flesh 59
… But when the same prophet represents to us even nations sometimes estimated as “the small dust of the balance,” and as “less than nothing, and vanity,” and sometimes as about to hope and “trust in the name”
Origen † AD 254 Origen Against Celsus i.53
… for converts from among all the Gentile nations have believed on God through Him, and that in conformity with the prediction of Isaiah, that in His name the Gentiles had hoped: “In Thy name shall the Gentiles hope.”
42:5
St Justin Martyr † AD 165 Dialogue with Trypho 65
… and the inhabitants of Cedar shall rejoice, and the inhabitants of the rock shall cry aloud from the top of the mountains: they shall give glory to God; they shall publish His virtues among the islands. The Lord God of hosts shall go forth, He shall destroy war utterly, He shall stir up zeal, and He shall cry aloud to the enemies with strength.’ ”
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.1
… He says: “Hear, O heavens; and give ear, O earth: for the Lord hath spoken.” And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.12.2
… And for this reason Isaiah said, “Thus saith the Lord , who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it;”
Tertullian † AD 220 A Treatise on the Soul 11
… “My Spirit went forth from me, and I made the breath of each. And the breath of my Spirit became soul.” And again: “He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon.”
Origen † AD 254 Origen De Principiis 1.3.4
… in the expression, “Now the fruit of the Spirit is love, joy, and peace;” and, “Seeing ye began in the Spirit, are ye now made perfect in the flesh?” We are of opinion that this distinction may be observed in the Old Testament also, as when it is said, “He that giveth His Spirit to the people who are upon the earth, and Spirit to them who walk thereon.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.2
… “Thus,” says he, “saith the Lord God, Who made the heaven and fashioned it, Who stablished the earth, and the things which are in it, and giveth breath to the people upon it, and the Spirit to them that walk upon it.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.17
… For it is certain that God has given to man breath and spirit, as the prophet testifies: “Thus saith the Lord, who made the heaven, and founded the earth, and all that is therein; who giveth breath to the people upon it, and spirit to them that walk over it.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.19
… but whence He gives them, or of what He makes or fashions them, they tell us nothing: they leave untouched the question whether it be by propagation from the first soul or by insufflation, like the first soul. This writer however, simply because he reads that God “giveth” souls,
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St Barnabas † AD 61 The Epistle of Barnabas 14
… and I have given Thee for a covenant to the people, for a light to the nations, to open the eyes of the blind, and to bring forth from fetters them that are bound, and those that sit in darkness out of the prison-house.”
St Justin Martyr † AD 165 Dialogue with Trypho 26
… For God speaks by Isaiah thus: ‘I, the Lord God, have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee; and I have given Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out them that are bound from the chains, and those who sit in darkness from the prison-house.’
St Justin Martyr † AD 165 Dialogue with Trypho 122
… for in all points they strive to be like you. And again in other words He cries: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee, and will give Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out the prisoners from their bonds.’
Tertullian † AD 220 An Answer to the Jews 12
… as He says through Isaiah: “Behold, I have given Thee for a covenant of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”
Tertullian † AD 220 The Five Books Against Marcion 3.20
… So again He says by Isaiah: “I have given Thee for a dispensation of the people, for a light of the Gentiles, to open the eyes of the blind,” that is, those that be in error, “to bring out the prisoners from the prison,” that is, to free them from sin, “and from the prison-house,” that is, of death, “those that sit in darkness”—even that of ignorance.
Tertullian † AD 220 The Five Books Against Marcion 4.25
… “Who else shall scatter the tokens of ventriloquists, and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?” Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”
Tertullian † AD 220 The Five Books Against Marcion 5.2
… with respect to the apostles personally, He says, “How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good” —even proclaiming the gospel to the Gentiles, because He also says, “In His name shall the Gentiles trust;” that is, in the name of Christ, to whom He says, “I have given thee as a light of the Gentiles.”
Tertullian † AD 220 The Five Books Against Marcion 5.6
… This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set “as a light to the Gentiles,”
Tertullian † AD 220 The Five Books Against Marcion 5.7
“And the hidden things of darkness He will Himself bring to light,” even by Christ; for He has promised Christ to be a Light,
Origen † AD 254 Origen's Commentary on the Gospel of John 2.18
… it would not be a good arrangement to speak of the illumination of one not yet conceived as living, and to make life come after the illumination. For though “life” and “the light” of men are the same thing, the notions are taken separately. This light of men is also called, by Isaiah, “the light of the Gentiles,” where he says,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.8
… and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not give my glory to another, nor my powers to graven images.”
St Basil the Great † AD 379 The Letters 236.3
… He is the expectation of the Gentiles and not of the smallest division of the world, for it is written, “In that day there shall be a root of Jesse which shall stand for an ensign of the people; to it shall the Gentiles seek.” “I have called thee…for a covenant of the people for a light of the Gentiles”;
St Ambrose of Milan † AD 397 On the Holy Spirit 3.2
… “I am the Lord God, Who have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee; and I have given Thee for a covenant of My people, for a light of the Gentiles, to open the eyes of the blind, to bring out of their fetters those that are bound.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 13.4
… I exclaimed, in those words of Solomon, “Vanity of vanities, all is vanity.” For I saw both this and another oracle fulfilled in every deed, which saith, “All the glory of man is as the flower of grass. The grass withereth, and the flower falleth away.”
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Thou art clothed with majesty and honour. For what is more splendid for a king than a purple robe embroidered around with flowers, and a shining diadem? Or what for God, who delights in man, is more magnificent than this merciful assumption of the manhood, illuminating with its resplendent rays those who sit in darkness and the shadow of death?
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St Justin Martyr † AD 165 Dialogue with Trypho 65
And Trypho said, “Being shaken by so many Scriptures, I know not what to say about the Scripture which Isaiah writes, in which God says that He gives not His glory to another, speaking thus ‘I am the Lord God; this is my name; my glory will I not give to another, nor my virtues.’ ”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 3
… and lest its greatness, lying unequally, should easily fall into ruins if it were not balanced with equal weights, He has poised this burden of the earthly mass with equity. Who says by the prophet, “I am God, and there is none beside me.” Who says by the same prophet, “Because I will not give my majesty to another,”
St Methodius † AD 311 Oration on the Palms 1
… As if they said, Art Thou not grieved at hearing from these innocents things which befit God, and God alone? Has not God of old made it manifest by the prophet, “My glory will I not give unto another;”
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 17
… 3. And I am disposed to think that they have recounted the passions and the actions of the gods even in spite of themselves. For since they were endeavouring to invest with what Scripture calls the incommunicable name and honour of
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… God Himself, saying, ‘My glory I will not give to another,’ and be discovered worshipping this alien God, and be accounted such as were the Jews of that day, who said, ‘Wherefore dost Thou, being a man, make Thyself God?’ referring, the while, to another source the things of the Spirit, and blasphemously saying, ‘He casteth out devils through Beelzebub’ (
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… as again is the case with Lord, which also is called a name of God. I am the Lord Thy God, He says, that is My name;
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… words “Not partitioning with Him that begat Him His high estate, not dividing with another the essence of the Father, but becoming by generation glorious, yea, the Lord of glory, and receiving glory from the Father, not sharing His glory with the Father, for the glory of the Almighty is incommunicable, as He hath said, ‘My glory will I not give to another.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.1
7. For God and Lord is a name of majesty, a name of power, even as God Himself saith: “The Lord is My name,” and as in another place the prophet declareth: “The Lord Almighty is His name.”
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Tertullian † AD 220 On Modesty 6
… Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,”
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 11.5
… And Gallienus was proclaimed, and acknowledged by all. And he was at once an old emperor and a new; for he was prior to those, and he also survived them. To this effect indeed is the word spoken by the Lord to Isaiah: “Behold, the things which were from the beginning have come to pass; and there are new things which shall now arise.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.23.2
2. For according to the word spoken by the prophet Isaiah, ‘Behold the things from the beginning have come to pass, and new things shall now arise.’
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St Irenaeus of Lyons † AD 202 Against Heresies 4.9.1
… the old, that giving of the law which took place formerly; and He points out as the new, that manner of life required by the Gospel, of which David says, “Sing unto the Lord a new song;” and Esaias, “Sing unto the Lord a new hymn. His beginning ( initium ), His name is glorified from the height of the earth: they declare His powers in the isles.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… So the Apostle exhorts all men to this, saying, ‘Glorify God with your body;’ and the prophet commands, saying, ‘Give glory to God.’ Although testimony was borne by Caiaphas
St Ambrose of Milan † AD 397 On the Holy Spirit 3.1.7
… I have spoken, and I have called, I have brought him and have made his way prosperous. Come unto Me and hear ye this. From the beginning I have not spoken in secret, I was there when those things were done; and now the Lord God hath sent Me and His Spirit.”
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St Cyprian of Carthage † AD 258 On the Advantage of Patience 22
… for in the fire of the Lord they shall be judged, and with His sword shall they be wounded.” And again: “The Lord God of hosts shall go forth, and shall crumble the war to pieces; He shall stir up the battle, and shall cry out against His enemies with strength, I have held my peace; shall I always hold my peace?”
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Tertullian † AD 220 On Modesty 2
… “I have held my peace; shall I withal always hold my peace and endure? I have been quiet as (a woman) in birth-throes; I will arise, and will make (them) to grow arid.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 5.5
… What necessity, I say, impelled Him to this? It is sufficiently discovered that He suffered shame for man’s sake, to set him free from death; and that He exclaimed, as in the words of the prophet, “I have endured as a travailing woman.”
St Basil the Great † AD 379 The Letters 59.1
1. “ I have long time holden my peace. Am I to hold my peace for ever?
St Basil the Great † AD 379 The Letters 223.1
… This was to make my life miserable and to devise means for sullying my reputation among the brethren. I, therefore, no longer see safety in silence. I have bethought me of the words of Isaiah: “I have long time holden my peace, shall I always be still and refrain myself? I have been patient like a travailing woman.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.115
… Therefore I was not rebellious, neither turned away back, saith my Lord, when, instead of being called to rule, He was led, as a sheep to the slaughter; but I fell down and humbled myself under the mighty hand of God, and asked pardon for my former idleness and disobedience, if this is at all laid to my charge. I held my peace,
St Jerome † AD 420 The Letters of St. Jerome 17.3
3. Reverend and holy father, Jesus is my witness with what groans and tears I have written all this. “I have kept silence, saith the Lord, but shall I always keep silence? Surely not.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.6
… Because He came concealed. Then He will not be silent; for when He came concealed, “He was led as a sheep to the slaughter; and as a lamb before its shearer, He opened not His mouth.” He shall come, and shall not keep silence. “I was silent,” saith He, “shall I always be silent?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 33.7
7. Let them take heed, then, who love His gentleness in the Lord, and let them fear His truth. For “The Lord is sweet and right.” Thou lovest Him in that He is sweet; fear Him in that He is right. As the meek, He said, “I held my peace;” but as the just, He said, “Shall I always be silent?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.23
23. “This Thou hast seen, O Lord; keep not silence” ( ver. 22 ). What is, “keep not silence”? Judge Thou. For of judgment is it said in a certain place,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.6
… and whenever He chastiseth any on earth, it is admonition, not yet condemnation. He is silent then from judgment, He is hidden in heaven, as yet He intercedeth for us: He is long-suffering to sinners, not putting forth His wrath, but awaiting penitence. He saith in another place: “I have held my peace, shall I always hold my peace?”
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Tertullian † AD 220 Against Hermogenes 34
… “And the stars too shall fall from heaven, even as a fig-tree casteth her green figs when she is shaken of a mighty wind.” “The mountains shall melt like wax at the presence of the Lord;” that is, “when He riseth to shake terribly the earth.” “But I will dry up the pools;”
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St Justin Martyr † AD 165 Dialogue with Trypho 122
… Therefore what was written by the prophets was spoken not of those persons, but of us, concerning whom the Scripture speaks: ‘I will lead the blind by a way which they knew not; and they shall walk in paths which they have not known. And I am witness, saith the Lord God, and my servant whom I have chosen.’
St Augustine of Hippo † AD 430 On Christian Doctrine 3.32
… I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight: these things will I do unto them, and not forsake them;”
Pope St Leo I the Great † AD 461 Sermons 12
… And the Lord foretelling this by the holy Isaiah says, “I will bring the blind into a way that they knew not, and will make them walk in paths which they were ignorant of. I will turn darkness into light for them, and the crooked into the straight. These words will I do for them, and not forsake them
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Origen † AD 254 Origen's Commentary on Matthew 11.18
… But also, in respect of the fact that the dumb are seen speaking is the prophecy fulfilled which said, “And the tongue of him that hath an impediment shall be plain,” or rather that which said, “Hear ye deaf;” but the blind see according to the prophecy following, “Hear ye deaf, and ye blind look up that ye may see.”
St Methodius † AD 311 Oration on the Palms 1
… for the darkness comprehended not that unsetting light which shone in upon it. Hence quite appositely with respect to them hath the prophet Isaiah exclaimed, saying, Hear, ye deaf; and look, ye blind, that ye may see. And who is blind, but my children? and deaf, but they that have the dominion over them?
John Cassian † AD 435 The Conferences of John Cassian 13.12
… “Hear ye deaf, and ye blind, behold that you may see. Who is deaf but My servant? and blind, but he to whom I have sent My messengers?”
42:19
St Justin Martyr † AD 165 Dialogue with Trypho 123
… being much afraid of hearing God always say, ‘Children in whom is no faith. And who are blind, but my servants? and deaf, but they that rule over them? And the servants of God have been made blind. You see often, but have not observed; your ears have been opened, and you have not heard.’
Tertullian † AD 220 The Five Books Against Marcion 3.6
… and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs. Similarly it is said elsewhere: “Who is blind, but my servant? or deaf, but he who ruleth over them?”
Tertullian † AD 220 The Five Books Against Marcion 5.17
… He likewise will grant “the enlightenment of the eyes of the understanding,” who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: “And who is blind, but my servants?…yea, the servants of God have become blind.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 2
… Hear, therefore, O Novatians, among whom the heavenly Scriptures are read rather than understood; well, if they are not interpolated. For your ears are closed, and your hearts darkened, seeing that ye admit no light from spiritual and saving warnings; as Isaiah says, “The servants of God are blinded.”
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.1
… v. 1 ). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (
42:24
St Cyprian of Carthage † AD 258 On the Lapsed 21
… although Holy Scripture teaches the indocile, and admonishes the unmindful, where it speaks, saying, “Who gave Jacob for a spoil, and Israel to those who made a booty of him? Did not the Lord against whom they sinned, and would not walk in His ways, neither were obedient unto His law? And He has poured upon them the fury of His anger.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 25
… and the Lord delivered it into his hand.” But power is given to evil against us according to our sins, as it is written, “Who gave Jacob for a spoil, and Israel to those who make a prey of Him? Did not the Lord, against whom they sinned, and would not walk in His ways, nor hear His law? and He has brought upon them the anger of His wrath.”
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1. Behold my servant, I will uphold him. — "Servant" some understand to be Jacob, others Isaiah, others Cyrus: but it is certain from Matthew XII, 18, that Christ is meant, who is the servant of God, inasmuch as He assumed the form of a servant and became man. For although He, as man, is the natural Son of God, namely inasmuch as that humanity subsists in the person of the Word, which is the natural Son of God; yet He is also a servant by reason of His very nature, namely the humanity which He assumed: for this is a creature, and therefore a servant of its Creator. See St. Thomas and the Scholastics, III part., Question XX. Note: The Hebrew עבד ebed does not signify a servant who from servile condition servily serves, as slaves do; but a minister, who honors his master, and ministers to him in an ample office and dignity, as dukes and princes serve and minister to a king, Cardinals to the Pontiff, Apostles to Christ. For thus St. Paul calls himself a servant, that is an Apostle of Christ, as I said Philippians I, 1. Furthermore these things are connected to the preceding chapter in this way, that there he said verses 2, 4, 23 and 27, that he would announce and bring forth future things equally as prior and past things: and whereas he demonstrated that there concerning past things, through those things which he conferred upon Abraham and the Hebrews, now he demonstrates it concerning future things, namely Christ and his posterity, of whom Abraham and the Hebrews were types. This is indeed what he says verse 9: "Behold the former things are come to pass: and new things do I declare." Again he had said, in the preceding chapter verse 27, that he would give to Sion an Evangelist; hence in this chapter he promises Christ the founder of the Gospel, and the prince of Evangelists. The Septuagint translates: Jacob my boy, I will take him: Israel my chosen: Jacob, that is a Jacobite; Israel, that is an Israelite, namely Christ about to be born from Jacob. Thus of him it is said chapter XLIX, verse 3: "Thou art my servant, O Israel, for in thee will I be glorified." See Canon XXXIV. To this the blessed Virgin alluded singing: "He hath received Israel his servant, being mindful of his mercy. As he spoke to our fathers," Luke I, 54. For "I will take" and for "he hath received," in both places in the Greek is the same verb ἀντιλαμβάνω. I will uphold him. — In Hebrew אתמך etmach, that is I will sustain, I will support him as a father his most beloved son, with supreme love equally with care and zeal I will cherish and uphold him. The Chaldean: I will be present to him, as a companion, protector, indeed a guide and pedagogue. Thus Christ said to St. Ignatius the founder of the Society of Jesus, going to Rome: "I will be propitious to you in Rome." He said it, and He performed it. My chosen, my soul hath been well pleased in him. — "Chosen" both as a leader and commander of spiritual warfare, which he would wage against the devil and sin, and as a most beloved son: to this indeed God the Father alluded; when to Christ baptized He thundered: "This is my beloved Son, in whom I am well pleased," Matthew III, 17. I have given my spirit upon him. — "Spirit" namely the sevenfold, of which chapter XI, verse 2. As a sign of this thing the Father sent upon him, when he was baptized by John, the Holy Spirit in the form of a dove. He shall bring forth judgment to the Gentiles. — "Judgment," that is that which is just, namely just laws; secondly, true and just worship of God; thirdly, true justice and holiness, namely the evangelical law, which comprises these three things, he will teach and promulgate through all the Gentiles. The word judgment therefore signifies that Christ will be a new teacher of justice, that is of the Gospel, and a legislator. Whence in the following passages his equity, modesty, meekness, mercy and clemency are described. Thus the Fathers and Interpreters commonly here, and Matthew chapter XII, except Theodoret and Eusebius, lib. IX Demonst. chapter XV, who explain it thus, as if Christ would announce to the Gentiles the future general judgment of God, so that all might look to themselves, and prepare themselves for it. This is true, but in the anagogical sense. Procopius notes that Christ's Gospel is called "judgment," because the Jews called their old law "judgment": but to the old law, as to a type and shadow, succeeded the Gospel, as the truth. Whence with greater reason the truth of the Gospel is called "judgment," that is justice and judgment of what is right, than the shadow of the Mosaic law: for it delivers a greater, more divine and more sublime justice and perfection than that. Again Christ was far a greater legislator than Moses. But "he shall bring forth judgment" signifies, that is he shall pronounce justice. For this is a periphrasis of royal and imperial power. Hence even now in the Church Christ through his Pontiffs and ministers pronounces justice. Whence when princes and kings themselves have given their name to Christ, they will not think themselves able to exercise judgments, as is fitting, to judge causes justly, and to render justice justly, unless they have first studied the law of Christ. Again when Christian kings have disputes among themselves, let them seek judgment from Christ, that is from his vicar on earth, and let them stand by it and obey it, and not pronounce justice to themselves by arms. For to this end Christ left the head of the Christian Church after him on earth.
42:2
2. He shall not cry out, — he shall not be clamorous, nor contentious: whence Matthew, XII, 19, translates, "he shall not contend." The Prophet teaches here that Christ shall be most gentle, and shall teach and govern His own in a most gentle manner. For this is signified by the threefold repetition of the same thing in St. Matthew, when he says: "He shall not contend, neither shall he cry out, neither shall any man hear his voice in the streets." Neither shall he accept the person. — Note that there can be several versions of the same place of Holy Scripture, not only literal explanations, but also translations, as I have shown elsewhere. Thus here in Hebrew אלו ישא lo iissa, that is, he shall not lift up. St. Matthew, understanding the word, that is, his voice, translates, "he shall not contend." Our translator, here understanding with panim, that is, faces, that is "the person," translates, "he shall not accept the person." Both therefore this version is canonical, and intended by the Holy Spirit. Thirdly, Symmachus, as St. Jerome testifies, translating, he shall not be deceived, reads: ישא iusscha by schin, from the root nascha, that is, he deceived. Fourthly, the Septuagint, he shall not leave, namely the people of the Jews, read ישא issca by sin, from the root נשא nassa, that is, he forgot. Moreover, according to our version, in Christ the judge there is commended here both gentleness, and likewise sincerity and rectitude, by which without acceptance of persons he shall render to each his due.
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3. A bruised reed he shall not break, and smoking flax he shall not extinguish. — St. Jerome understands by reed a pipe, or flute, which when previously resonant is shattered and produces a hollow sound, and is therefore cast away. But it is better to understand here any reed in general: for St. Matthew explains "reed" as "a reed plant." Again, Delrio appropriately notes, in adage 772, that by flax he understands the wick, or lamp-wick made of flax smoking, with the flame not yet dominant, or already fading. Whence also the Syriac translator renders flax as lamp, namely the linen wick of a lamp. For he translates, and a smoking lamp (which is about to be extinguished) he shall not extinguish; and the Arabic version, a lamp that gives light he shall not extinguish. For thus often the material is put for the thing made from it, as flax for nets, iron for a shackle, wood for a yoke, gold for a golden ring, silver for money, stones for weights. Thus the ancients, especially the Romans, did not extinguish the burning wicks of lamps, but allowed them to languish and fail of themselves. Plutarch investigates and assigns the reasons, in Roman Problems, chapter LXXV: "Is it," he says, "because we revere that inextinguishable and immortal fire as akin and related to us? Or is this also a sign that we ought not to destroy or kill what is animate, unless it harms us, as if fire were an animal? And not without reason. For it also needs nourishment, and moves of itself, and when extinguished, emits a sound. Or are we taught by this custom that we ought not to destroy or waste water, or fire, or anything of those things which pertain to use, even if they abound, but to leave them for those in need, when we ourselves no longer have need of them?" There is therefore here a twofold proverb, signifying the supreme gentleness of Christ: for men cast away a bruised reed, because it is useless, and because it pricks and wounds the one holding it with its fractures and prickles. Similarly, flax, or a wick not burning and scarcely shining, but smoking, which harms both eyes and nostrils (for it stinks), they soon extinguish. But Christ will be of such patience that he will do neither, as if to say: Christ will be so patient and gentle that a bruised reed and smoking flax, in which there still remains something of light and fire, that is, the weak and feeble in faith, hope and charity, he will not cast away, nor will he rebuke and oppress them contentiously or loudly, but will sustain them, cherish them, heal them and kindle them by his gentleness. Thus St. Jerome, Procopius, Cyril and Hilary, in Matthew XII. Whence also St. Chrysostom interprets: "Christ will not avenge himself on his enemies." Somewhat differently Maldonatus, as if to say: Christ will walk so gently, quietly and carefully that even if he were to walk upon a bruised reed, he would not break it; or, if he were to tread upon flax and smoking tow, he would not extinguish it. That this is the sense is evident from Matthew XII, 18. For when the Pharisees, envying the miracles of Christ, took counsel to destroy him, Christ departed thence, and healed many of those who followed him, whom he commanded not to make him known, so that there might be fulfilled, says Matthew in verse 17, what was spoken by the prophet Isaiah, saying: Behold my servant whom I have chosen, etc., he shall not contend, etc., a bruised reed he shall not break. The Pharisees therefore were a bruised reed, but one which still retained the appearance of integrity: wherefore Christ was unwilling to exasperate them into fury, and utterly destroy them: which he would have done, if, seeing them angered, he had persisted in his work, and had not departed thence, says Forerius: but departing and unmindful of the injury, he continued to heal the sick (who were themselves also a bruised reed) of their number. Thus St. Gregory, book XXXIII of the Morals, chapter III: "The reed," he says, "that is bruised is the royal race, which had already failed among the Jews; for their kingdom was possessed by a foreigner (Herod). But what is expressed by flax, except their priesthood, which indeed used linen garments? Which because it lost the ardor of charity at the coming of the Lord, having lost the fire of faith, was not burning, but smoking. This Christ did not break, that he did not extinguish: because he did not strike either with the power of judgment, but bore both with the patience and long-suffering of forbearance." Morally, let the Christian learn from Christ here to bear patiently the habits, infirmities and vices of his neighbor, and indeed to render good for evil, just as Christ did here, when the Jews were plotting his death, yet he did not cease to heal their sick. When therefore flax, that is, weak men, shall smoke against you, endure and patiently sustain it: give place to the smoke, that is, to anger: for it itself by its own burning will extinguish itself most quickly. For all human virtue, even royal, is the tail of a smoking firebrand, as Isaiah says of Rasin king of Syria and Phacee king of Samaria, cap. VII, 4. Hear St. Basil in Regul. brevior., Respons. 291: "Who is, he says, a bruised reed, or smoking flax? And how does one not crush the one, and not extinguish the other?" He answers: "Indeed I think that bruised reed should be understood as one who does not execute the commandment of God with that sincerity of mind which is fitting; whom it is not proper to crush, nor to cut off, but rather to heal, just as the Lord taught, when he said: Take heed that you do not your alms before men, that you may be seen by them. And in another place: Do nothing through contention or vain glory. But smoking flax, whenever one who indeed executes the commandment, but not with burning desire, or full zeal, but rather more sluggishly and slowly; who therefore should not be deterred, but rather aroused, by constant admonition of God's judgments, and his promises." Again, let Prelates, Pastors and Princes learn from Christ that their own virtue is clemency and mercy. Excellently did the Emperor Justinian, lib. ult. Cod. De Donat. inter virum et uxorem: "Nothing else, he says, is so peculiar to imperial majesty as clemency and humanity, by which alone the imitation of God is preserved." Pliny in the Panegyric of Trajan: "It is the part of a prince, he says, to test our talents rather by benefits than by remedies." Seneca, lib. I De Clement.: "In bees, he says, we see the king without a sting. For nature did not wish him to be fierce, nor to seek vengeance which would be great: she took away the weapon, and left his anger unarmed. This example is a great one for great kings." Solomon, Prov. cap. XX, 28: "His throne is strengthened by clemency," namely of the king. Ennodius in the Panegyric of Theodoric: "Let your mind be bent, always inclined to pardon." And Ovid: Let the prince be slow to punish, swift to reward. Julius Caesar, epist. to Oppius, lib. IX ad Attic.: "This is a new way of conquering, to fortify yourself with mercy and liberality." Do you want examples? Julius Caesar pardoned Brutus and others who had favored the party of Pompey against him. The same man, when conspiracies against him were detected, did not accuse them further than to show by edict that they were known to him, and to those who spoke harshly, he thought it sufficient to announce in public that they should not persist. "Hannibal, says Livy, lib. XXI, strove for this one thing at the beginning of his reign, to cultivate the reputation of clemency." Charlemagne decreed that all lords should treat their subjects clemently: "Knowing, he says, brothers to be, and to have one Father with you the Lord, to whom all cry out: Our Father who art in heaven." Nero at the beginning of his reign was clement; when asked by the Prefect to subscribe to the condemnation of two certain men, he exclaimed: "Would that I did not know letters!" Alexander Severus, when his mother Mammea and his wife Memmia reproached him for excessive clemency, and said: "You have made your power softer and more contemptible;" he answered: "But more secure and more lasting." Thus Spartianus. Titus, as Suetonius testifies, endured two patricians convicted of aspiring to the empire, and did nothing more than to admonish them to desist, saying only this: "The principate is given by fate." M. Antoninus to his wife Faustina, demanding the punishment of the accomplices in the conspiracy of Avidius Cassius, thus replied: "I indeed will spare both his children, and his son-in-law, and his wife; for there is nothing which commends an Emperor better to the nations than clemency. This made Caesar a god; this consecrated Augustus; this especially adorned your father. Be therefore assured, the gods protect me, my piety is dear to the gods." In truth he shall bring forth judgment. — That is, he shall produce just judgment, or "judgment," that is, he shall establish and enact the true and solid evangelical law. Forerius translates it, he shall cause judgment to go forth in truth (that is, he shall produce and promulgate it), judgment, as if to say, He shall render sentence for truth, or in causes shall so act that truth may be the end and truth may shine forth and prevail, which he himself as a queen shall bring forth into the world, and has placed her in her own throne, as I shall say presently.
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4. He shall not be sad, nor troublesome. — In Hebrew לו יכחה ולו ירוץ lo tiche velo taruts: which Aquila and Theodotion translate word for word, he shall not darken, or grow dim, and he shall not run, that is, as St. Jerome says, Christ shall deter no one by sadness of countenance, nor shall he hasten to punishment, because he reserved the truth of judgment for the last time. Secondly, St. Jerome translates it, he shall not have a dark face, that is, he shall not be sad, nor shall he run headlong, that is, he shall not be borne like a whirlwind, he shall not be troublesome, but with the greatest maturity and prudence he shall judge all things and causes, as if to say: Christ shall never be stern, sadder, more morose, slower; nor again shall he ever be more cheerful, lighter, more hasty, but master of himself and of his passions, he shall preserve equality of countenance and of all movements in perfect quiet at all times; which the Gentiles falsely boast of Socrates, as St. Jerome says. Thirdly, the Chaldean translates it, he shall not be weary, nor shall he labor, as if to say: Christ shall not be wearied by excessive zeal and labor, but shall do all things easily and as if without labor, until he places his judgment upon the earth. Fourthly, Vatable translates it, he shall not hallucinate, or he shall not smoke, that is, he shall not be extinguished, nor shall he be headlong, or he shall not be shattered (so that taruts be future from רצץ ratsats, that is, to crush), that is, he shall not die, Christ shall not suffer until he has made his Gospel known. Fifthly, the Septuagint translates it, as if to say: He shall not smoke, but ἀναλάμψει καὶ οὐ θραυσθήσεται, that is, he shall shine forth and shall not be crushed, as if Hilary says in the Prologue to the Psalms: Christ shall not smoke, that is, he shall not remain extinguished for long, but as extinguished lamps do not smoke for long, they are straightway lit again: so Christ shall revive on the third day and shall shine forth, that is, he shall again irradiate the whole world with a light far more brilliant than before. For in Greek it is not λάμψει, but ἀναλάμψει, that is, he shall shine forth again, as Procopius notes. Thus also St. Jerome and Cyril. Somewhat differently St. Augustine, book XX of the City of God, chapter XXX: "His face, he says, shone forth on the mountain; his fame in the world, and he was not broken or crushed; because neither in himself nor in the Church did he yield to persecutors so as to cease." These things could also be referred to smoking flax and a bruised reed. For Christ shall not crush this, nor shall he extinguish that, but shall make it shine forth, that is, be kindled, and shine again. Finally, the Septuagint can be reconciled with our text, so that they say the same thing: for a serene and shining face indicates cheerfulness of mind, and that a man is not sad. Again, a face not crushed, a countenance not fallen nor twisted back, signifies that a man is not troublesome, but of composed mind. In sum, by these words it is signified that Christ shall have a placid and constant countenance, which shall neither be contracted by adversity of things, nor dissolved by prosperity: but persevering always in the same tenor, it signifies a tranquil state of mind, and constancy of intellect in the same gentleness and modesty. Christ therefore was not sad, that is, stern: yet he assumed in his passion sorrow and grief of mind for our sins. Whence he himself says: "My soul is sorrowful even unto death," Matt. XXVI, 38. Therefore Cleon said wrongly among Thucydides, book III: "Three things are most harmful to empire, compassion, fair speech and gentleness." For, as Claudian says, in the Panegyric of Mallius: Tranquil power accomplishes What violent force cannot: and commands more forcefully Imperious quiet. With so placid, serene and shining a countenance was the most gentle Moses, as appears Exod. XXXIV, 29. Much more Christ, whose in the transfiguration "his face shone as the sun," Matt. XVII, 2. Thus St. Antony, as Athanasius testifies, from prayer, quiet and joy of mind, had a countenance shining like the sun, so that among three thousand monks one Antony was recognized by those who had never seen him, by these very rays and the constant cheerfulness of his countenance. Similar rays in his countenance had St. Francis at prayer, our Father St. Ignatius and other Saints. For these rays were a symbol and effect of the serenity, joy, and internal light with which their minds were suffused by God. St. Matthew omitted these words: "He shall not be sad, nor troublesome," in chapter XII, 18, citing this passage, because they seem sufficiently contained in the preceding and following words; although St. Jerome thinks them omitted through carelessness and error of scribes. Until He shall place judgment in the earth, — that is to say, Christ will not cease throughout His whole life even unto death to instruct and teach men with His patience, gentleness and constancy, until He shall establish in the earth the law of the Gospel, of humility, patience and holiness, and shall teach how humbly, piously, justly and holily one must live by it. St. Matthew translates: "Until He shall cast forth judgment unto victory," that is, until He shall bring judgment, that is justice, or faith and evangelical holiness, unto victory, so that namely it may rule throughout the whole world. And thus Our text can be understood, until He shall place judgment in the earth, that is, until in the earth, as it were in His kingdom and throne, He shall place judgment, as a queen and mistress; this is what Christ says, John XII, 31: "Now is the judgment of the world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to myself." It appears that St. Matthew wrote in Hebrew, or rather Syro-Hebrew זכיתא zekita, which signifies both purity (and truth) and victory: which the Interpreter in Matthew took for victory, whereas in Isaiah it is "truth," says Maldonatus; but the sense comes to the same thing. Again, Irenaeus, book III Against Heresies, chapter XI, reads thus: Until He shall send forth judgment into contention. It appears that in St. Matthew for נצח, that is victory, he read דין, that is contention, as if to say, Christ by His evangelical law shall contend with the law of Solon, Lycurgus, Pythagoras, and other laws of the Romans, Greeks and Gentiles, which partly natural light, or rather blindness, partly ambition, avarice and lust brought into the world: all of which He Himself shall overcome, overturn and abolish, and shall make it so that His judgment, that is His law, His Gospel, shall everywhere conquer and triumph. See here by what arms Christ brought His kingdom and His law into the world, namely by patience, gentleness, long-suffering: by these He subjected all nations to Himself: if He had been arrogant, rash, impatient, He would have turned all away from Himself and His law. In like manner the Romans possessed every place by their counsel and patience, I Maccabees VIII, 3. By these same arms the Apostles propagated this kingdom and law of Christ, as St. Paul teaches, II Corinthians VI, 4: "Let us exhibit ourselves," he says, "as the ministers of God, in much patience." Let those therefore see who now and hereafter desire to recall and restore Christian discipline, by what arms equipped they ought to proceed. The islands shall wait for His law. — By islands He calls the islanders, that is, nations even most remote, dwelling across the sea and in islands, as if to say, The law of Moses was confined to one corner of Judaea; but the judgment and law of Christ shall be propagated even to the islands, that is, to all nations and to the ends of the earth. Whence the Septuagint, whom St. Matthew follows, chapter XII, verse 21, translate, In His name the Gentiles shall hope. The name of God is God Himself. It is a Hebraism. Forerius notes that the word τὸ, that is until, which preceded, can be repeated in these words, as if to say, Until or as long as the islands wait for His institution, and the whole world shall be made subject to God. I shall say more on this matter, chapter LI, verse 5.
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5. Thus saith the Lord God, creating the heavens. — The Prophet here breaks forth into praises and commendations of divine power, because he is still disputing with idols and idolaters, as will appear verse 9, and because he promises great and mighty salvation through Christ, as if to say, Marvel not that I promise great things to Christians; for I am almighty, "giving breath to the people and spirit to those that walk upon it." First, St. Athanasius, disputation Against Arius in the Council of Nicaea, understands by spirit the wind; secondly, St. Basil, book On the Holy Spirit, chapter XXI; Irenaeus, book V, and St. Jerome, St. Thomas, Haymo and Procopius, here understand by breath the soul, and the breath by which man breathes and lives; but by spirit the Holy Spirit; for this is given "to those that walk upon the earth," that is to those who trample on earthly things, who are superior to the earth, whose conversation is in heaven. This sense is more subtle, and symbolic and moral rather than literal. Thirdly therefore and genuinely, "breath" here is the same as spirit, namely the soul. For it is the same thing to say: "Giving breath to the people that is upon it," as "and spirit to those that walk upon it." Thus St. Cyril, Hugh and Dionysius.
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6. I am the Lord, I have called thee in justice, — that is, unto justice. He speaks of Christ, as will be evident from what follows. Therefore Hugo wrongly takes these things of Cyrus in this sense, as if to say: Cyrus was called by God "in justice," namely that he might justly punish the Chaldeans; and "in covenant," that he might free the Jews. Moreover "in justice," that is with justice, and endowed with supreme justice, or unto justice, as the Septuagint translates it, as if to say: I have raised thee up, O Christ, for this purpose, that thou mightest raise up and restore justice collapsed in an impious and unjust land, and that thou, being just, mightest justify and sanctify others. Whence it follows: "I have given thee in covenant," etc. Thus interpreters everywhere. But this sense is the genuine one. Secondly, "in justice," that is, that my justice and faithfulness might appear to the whole world, because, as I promised thee, Christ, to the Patriarchs, so also did I truly exhibit thee, say St. Thomas and Adam. Thirdly, "in justice," that is, with that goodness with which I am endowed I raised thee up, and caused thee to be born in the earth. Thus Forerius. I have held thy hand (that is, I have favored, sustained, led thee through all hardships) and I have kept thee — unharmed among enemies, amid so many perils, and even in death, lest thou shouldst remain in it, but soon as conqueror of death shouldst rise again, and through it shouldst save and free many from eternal death. I have given thee in covenant of the people, in light of the Gentiles. — Christ was given to the people of God, that is, to the Jews, "in covenant," because he was promised to them. Whence the Complutensian Septuagint translates: I have given thee in covenant of the race of Israel; but to the Gentiles he was given "in light," because he was not promised to them. It is similar to chapter XLIX, verse 6. This is what Simeon sings: "A salvation," that is, the Savior Christ was given as it were "a light to the revelation of the Gentiles, and the glory of thy people Israel," Luke II, 32. Moreover Christ was given to the Jews "in covenant," that is, that he might fulfill the pact and promise of God concerning sending the Messiah. Again, "in covenant," that is, as Forerius says, in reconciliation, namely that he might reconcile the Jews, and thence all the Gentiles to God, and might establish a new covenant between them and God, namely the New Testament, and might establish that most joyful one, concerning eternal inheritance to be given to the faithful to him and obedient to his Gospel. See what is said I Cor. XI, 25, and Jer. XXXI, 31. Wherefore through the people of Israel all the faithful can be understood, both Gentiles and Jews; for these are the spiritual Israel, and race, that is, sons of God. For to all these Christ instituted this new covenant and testament, so that it is almost the same: "I have given thee in covenant of the people," which is, "I have given thee in light of the Gentiles," namely that thou mightest illuminate all the Gentiles, and teach them the true faith of God, religion, and the way to eternal salvation and blessedness. For this is the sum, scope and end of the whole New Testament.
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7. That thou mightest open the eyes of the blind. — These are the signs and marks of the Messiah, which therefore Christ brought forth, and by these demonstrated to the disciples of St. John that he was the Messiah, Matt. XI, 5. Moreover these are to be understood rather spiritually than corporally concerning the blind, bound, etc.; for it explains the "I have given thee in light of the Gentiles," namely that to the Gentiles blinded by the darkness of infidelity and ignorance thou mightest open the eyes of the mind, that they might see and know God and Christ. This is what Zacharias sings: "To enlighten them that sit in darkness and in the shadow of death," Luke I, 79. For infidelity and sin are darkness and the shadow of death; they are also a prison and bonds, by which sinners are miserably held bound by the devil. This is what he says: "That thou mightest bring out from confinement," that is, from the prison by which it is shut up, "the bound."
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8. I am the Lord, this is my name. — In Hebrew: I am Jehovah, this is my name. "Jehovah" is the proper name of God, the same as: "I am who I am." See the sayings of Exodus III, 14, and chapter VI, verse 3. Therefore God here, when he had already recounted what benefits and miracles he had once promised to Abraham and his descendants and had bestowed; secondly, when he had foretold those things which most recently through Christ, the son of Abraham, he was about to bestow upon the whole world, which two things (as he had set forth in the preceding chapter as the seals and invincible proofs of his divinity) as it were from a victory in judgment over idols and idolaters, with no one contradicting, he joyfully ascribes to himself the glory of the Godhead and the name of God Jehovah, not permitting that this glory and this name be attributed to another. Thus Forerius. This is what he adds: "What first were," etc. My glory I will not give to another (he does not say, to anyone, lest he exclude the Son; for the Father communicated his glory to him, as he himself says in John XVII, 1: but "to another," who is namely of a different essence and nature, for example idols; whence explaining he adds): and my praise to graven things. — Thus St. Jerome. See St. Bernard, sermon 13 in the Canticles, in which throughout he teaches that glory belongs to God alone, where among other things he says: "My glory I will not give to another. What then will you give us, O Lord, what will you give us? Peace, he says, I give to you, peace I leave with you. It suffices me: I willingly receive what you leave, and I leave what you retain; thus it pleases me, thus I do not doubt that it concerns me. I utterly renounce glory, lest perhaps if I usurp what is not granted, I lose deservedly even what is offered. I wish for peace, I desire peace, and nothing more. To whom peace does not suffice, you do not suffice. For you are our peace, etc. To you, O Lord, to you let your glory remain undefiled. It is well with me, if I have had peace."
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9. What first were, behold they have come: new things also I announce, before they spring forth. — This is the conclusion of the disputation with idols and idolaters, as if to say: What once I promised to Abraham, Moses and other Prophets, and foretold through them, these things have now come to pass; whence you are able to infer that those things which through Isaiah and other Prophets, as it were my Evangelists, I proclaim and foretell, concerning Christ the son of Abraham, and concerning his glory, his Gospel, his testament, the calling of the Gentiles, etc., will likewise come to pass, and I will bring them to pass. What then remains, except that, abandoning idols, you worship me alone as God, and when he comes, believe in my Christ, and submit yourselves to him? Thus Forerius and Sanchez. Wherefore, as it were after the victory and triumph of God, the Prophet in his celebration of victory, and at the same time in praise and thanksgiving, because through Christ he has destined salvation and such great benefits to the world, breaks forth, saying:
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10. Sing to the Lord a new canticle, — as if to say: New, and unheard of from the ages through Christ, benefits I announce to you, O Gentiles! namely liberation from the yoke of sin and the Devil, remission of crimes, reconciliation with God, grace and eternal glory: therefore it is fitting that with me you sing a new and most joyful canticle from the depths of your heart. His praise (supply, let it be heard, celebrated and resound) from the ends of the earth. — The Septuagint translates: His dominion is glorified, and his name from the summit of the earth. Thus indeed St. Jerome read it, although the Roman Caraffæ read thus: His dominion; glorify his name from the summit of the earth. You who descend into the sea (Repeat by zeugma, "Sing to the Lord," which preceded. Those who descend into the sea are called sailors and islanders; these are said to descend, because the earth, especially on the shore, is higher than the sea). And its fullness (namely of the sea, that is, as follows) islands. — For these fill the sea, just as cities and villages fill the earth; not the whole, nor the whole, but as in a ring a gem fills its face, and thus is said to fill the ring; for this is called in Hebrew מילו melo, as also here it is in Hebrew, that is fullness. Thus Sanchez. Furthermore, islands praise God with a silent voice, as also all inanimate creatures. Again, through their inhabitants they praise God; whence "islands" can be taken as islanders, so that that which follows is exegetical, meaning, that is, their inhabitants. Secondly, for its fullness, the Septuagint translates, those sailing it, as if to say: You who fill the sea with your ships and merchandise. Thirdly, it can be taken simply as "the fullness of the sea," for the sea itself full and vast, with its fish, pearls and other things which it contains. For thus inanimate things are invited to the praise of God by the Psalmist, Psalm CXLVIII, and by the three youths, Daniel chapter III.
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11. Let the desert be lifted up. — Judæa has the sea on the West, a desert on the South, both of Palæstine and of Arabia. Therefore, just as a little before the sea and islands, that is, Western nations abounding in cities and inhabitants, so here he invites the Southern deserts to the praise of God. He says therefore: "Let the desert be lifted up," that is to say, let the Cedarenes, Arabs and other nations dwelling in the desert, and thus all the Gentiles hitherto desert and depressed, now raise themselves up, leap forth in joy and exult, and, as Forerius and Vatablus translate it, lift up and raise their voice, and shout joyfully to God. He adds the reason: In the houses shall Cedar dwell. — Just as we call a barbarous man a Scythian, so the Hebrews called him "Cedar" or "Cedarene." For "Cedar" were wild Arabs, robbers and barbarians, who did not dwell in houses in a fixed place, but living in tents wandered about everywhere, and consumed all things, as I shall say in Jeremiah XLIX, 28. By these therefore he understands all uncultured, rustic and barbarous nations, who are also called Pagans, because they gather πρὸς τὰς παγάς (for in the Doric dialect παγάς is used for πηγάς), that is, at the springs like wild beasts, which alone dwell almost everywhere, yet when pressed by thirst, they come to the springs. Pagans therefore were so called, as if drinking from the same spring. Thus from Festus, Perottus and Baronius in the Martyrology on the 31st of January, where he also adds that from this the Ethnics were called Pagans in the time of the Emperor Constantine, because by him idolaters were excluded from cities and betook themselves to villages and hamlets, and there secretly worshipped their idols. The sense therefore is, as if he said: Pagans through Christ shall cease to be Pagans, not in tents, but shall dwell in houses. We see this fulfilled literally today in Brazil and all the West Indies. Again, that is to say, barbarous and wandering nations, through various idols and vices, dwelling in the darkness of infidelity (for "Cedar" also signifies darkness, as being blind, horrible, and therefore dark and black; whence the Poet: "hid in dark caves"; for he calls dark the deep, by metonymy; for the deep appears to be dark: thus St. Jerome), shall dwell in houses, that is, in Churches, nay in one house, that is, in the same common Church, fixed. Thus St. Jerome. Praise, ye inhabitants of the Rock. — "Of the Rock," that is, of the cliffs, says Sanchez. Whence Vatablus translates, let those shout who dwell in the high places of the rocks, that is to say, Barbarians who dwell in cliffs and mountains, equally as in Cedar and desert places, separated from men, rustic and wild, these shall be converted to the Church and shall praise God. Secondly, "Rock" can be properly understood here as the city and metropolis of Arabia, which was named Petræa from this. Now by synecdoche through Petræa he understands all Arabia. Thus Cyril, Haymo and Hugh. For there is a threefold Arabia, namely, the Desert, the Happy, and the Petræan. He foretells its conversion, because it was near to Judæa, uncultured and barbarous, as if he said: No region, however wild and barbarous, such as Arabia, shall be inaccessible to the Gospel, none shall not be subject to it; and because Christian religion flourished in it. For St. Paul preached in Arabia, Galatians I, 17; from Arabia came to the newly born Christ the three Magi. In the same place the Homerites, Martyrs under the tyrant Dunaan, shone forth in constancy of faith in the time of the Emperor Justin and Pope Hormisdas, concerning whom see Baronius, vol. VII, until Mahomet, sprung from Arabia Petræa, and buried there in Mecca, drew the Arabs to his sect. From the top of the mountains they shall cry. — It could more fittingly be translated with Vatablus and Forerius to the "praise" which preceded: Let them cry out and clap, as also the following, let them put for they shall put. For he invites and stirs them up to the praise of God. But our author more aptly translates it prophetically in the future, "they shall cry." For the Prophet foresaw that by this voice of his, equally as by the heralds of the Gospel, the Gentiles would actually cry out, and would give applause to Christ and the Gospel; this is what he says:
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12. They shall give (that is, shall render) glory to the Lord, and his praise in the islands (that is, in remote nations) they shall declare, — that is to say, not only shall they praise God in their own land, but also throughout the East and South shall they carry the knowledge and proclamation of God, and shall be as it were Apostles and Evangelists of Christ.
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13. The Lord as a mighty one (Forerius translates it, as a giant) shall go forth. — He gives the reason why the Gentiles will give glory to the Lord; namely, because He Himself, as it were a strong warrior and conqueror, will proceed to war, that is, to overcome idols and all sins and vices: likewise the Jews, tyrants, philosophers and all His enemies. There is signified here the admirable and magnificent victory of God and the Gospel through Christ, who exulted and ran forth as a giant, to overcome the kingdom of sin and the demon; so that He, being stronger, coming upon the world, might drive out that strong armed prince of the world, and either confound all his followers, or destroy them, or convert them. More aptly St. Cyril and Procopius understand by the mighty one God, who accomplished this through Christ. The sense therefore comes to the same thing. Anagogically St. Cyprian, in the book On the Good of Patience, at the end, and St. Augustine in Psalm LXVIII, refer all these things to the final judgment; for then Christ will drive all His enemies, demons, tyrants and the reprobate into the depths of hell. As a man of war shall stir up zeal. — The redemption of Christ in Scripture is attributed to the zeal of God and Christ, and signifies their indignation against the devil, proceeding from love toward men. For God was indignant that men, such noble creatures of His, whom He had created in His image, should be tyrannically possessed by the demon, separated from Him. This is what is said in Joel II, 18: "The Lord hath been zealous for His land;"; Zechariah I, 14: "I am zealous for Jerusalem and for Sion with a great zeal;"; and chapter VIII, 2: "I am zealous for her with great indignation;"; Isaiah IX, 7: "The zeal of the Lord of hosts will perform this." For it seemed that for so many ages past the zeal of God had grown cold, as if He did not care for the salvation of men, nor for His own things and His own honor, when impiety and the kingdom of Satan prevailed everywhere. Therefore the Lord stirred up His cry and zeal and indignation, when He sent His Son, and the Son Himself, when He descended to us, says Forerius. Do you wish to know what and how powerful zeal is in God, the Angels and the Saints? Listen: "By zeal," says St. Ambrose in Psalm CXVIII, sermon 18, "Jerusalem is avenged, by zeal the Church is gathered, by zeal faith is acquired, by zeal chastity is possessed;"; and again: "Zeal is charity; charity is strong as death, zeal is hard as hell. Hard zeal, which no allurement of this life overcomes. Hard as hell, through which we die to sin, that we may live to God. The Angels also are nothing without zeal, and they lose the prerogative of their substance, unless they sustain it by the ardor of zeal;"; and Hugh: "Zeal," he says, "is the fervor of the mind toward compassion for nature, and vengeance for fault, and devotion to grace; zeal therefore usefully scourges the servant, healthfully corrects the son, carefully and faithfully preserves marriage; the servant by vengeance, the son by compassion, marriage by devotion;"; St. Augustine, tract. 10 in John: "Let the zeal of God," he says, "consume each Christian, so that, as far as in him lies, he suffers nothing perverse. Do you see a brother running to the theater? Forbid him, admonish him, grieve him, if the zeal of the house of God has consumed you. Do you see others running, and wishing to become drunk, and wishing this in holy places, which ought nowhere to be; forbid those you can, those you can flatter, do not rest; yet, if he is a friend, let him be admonished gently: if she is a wife, let her be restrained most severely; if she is a maidservant, let her even be checked with blows;"; but more divinely St. Dionysius, On the Divine Names, chapter IV: "More divinely," he says, "is the name of love than of affection. And the divine Ignatius also writes: My love is crucified. And divine love is also ecstatic, not allowing those who love to be themselves, but to be of those loved. Paul had such love, saying: I live, now not I, but Christ liveth in me." From this love and ecstasy he teaches that God is called Zealous, "as it were much toward existing love, and as toward God the awakener of His amatory concupiscence," namely spiritual and holy desire, or of the thing desired, which He Himself loves and desires, "and as showing Him zealous, and zealously desiring the things desired." And Divine Thomas, I II, Question XXVIII, article 4: "Zeal," he says, "proceeds from the intention of love. For it is manifest that the more intensely any power tends toward something, the more strongly it repels everything contrary or repugnant to it. Since therefore love is a certain motion toward the beloved, as St. Augustine says, in book LXXXIII of Questions, intense love seeks to exclude everything that is repugnant to it; and this is zeal, just as a husband is zealous for his wife, lest through association with others the singularity which he seeks in his wife be hindered." He shall cry out, and shout aloud. — Soldiers are accustomed to cry out in battle, so as to encourage one another and strike down the enemy: thus God through Christ and the Apostles shall cry out against idols and sins, and shall lay them low, and with them laid low, shall cry out and sound the io triumphe. Thus St. Cyril, Procopius and others: although St. Jerome and St. Thomas refer these things to the destruction of the Jews by Titus. This voice therefore signifies the efficacy of the preaching of Christ and the Gospel, but without quarreling and turbulence of mind. For He took this away from Christ, saying in verse 2: "He shall not cry."
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14. I kept silence always. — It is mimesis and prosopopoeia. For he imitates the words of God, and the Prophet introduces him speaking, as if to say: I, God, for many ages now have allowed demons to rage against men, and idols and vices to dominate the Gentiles: I will no longer bear it, I will not permit it, I will not be silent; but I will speak like one in travail, who from the force of the pain with which she strains to bring forth her child groans and roars. Thus also I, roaring, will thunder against my enemies, and will rebuke them, condemn them and strike them with lightning. Whence follows: I will scatter, and will swallow up, — as if to say: I will desolate, and will swallow up together all my enemies. It can, secondly, be turned with Vatablus and Forerius: I will pant and swallow up together, that is, I will breathe forth and draw in breath frequently and in quick succession, I will absorb and reabsorb: which is the manner of those who are exhausted, either by labor, or by anguish and distress of mind, as if to say: I will make such slaughter of enemies that from exhaustion I must breathe forth and draw in breath together. Forerius takes these words differently still, and renders them in the past tense: I was panting and breathing, so that it may refer to the past time, which preceded vengeance and redemption, as if to say: I was silent for a long time, although indignant, and therefore sighing, groaning and panting, so that it is the same as what the Apostle says, Romans IX, 22: "He endured with much patience vessels of wrath, fitted for destruction." And therefore, being no longer able to bear it, I will speak like one in travail, and will break forth into sharp vengeance. For, as Cicero says: "A brave man never groans, unless perhaps to brace himself for firmness," namely so that he may strike more forcefully, and deliver a more powerful blow. Just as therefore the timid, but boastful, "are lions in peace, deer in battle;" so conversely the truly brave "are deer in peace, lions in battle."
42:15
15. I will make the mountains desolate (in which were high places, that is, altars and temples of idols), and I will put rivers in islands, — that is, in dry land, as if to say: I will dry up rivers and pools. For the Gentiles on mountains, in forests and by rivers, on account of their pleasantness and delights, with altars erected, worshipped their gods. Indeed they even adored mountains, springs and rivers as if they were gods, and sacrificed to them. As Aeneas sacrificed to the Tiber, Aeneid VIII. Thus Horace testifies that a kid was accustomed to be sacrificed to the Fount of Blandusia, lib. III, ode 13. And Cicero teaches that temples were dedicated to springs, lib. III On the Nature of the Gods. And Herodotus testifies that the Strymon river was accustomed to have white horses offered to it by magicians, lib. VII. Finally, Maximus asserts that the Phrygians sacrifice to the Meander, the Massagetae to the Tanais, serm. 18. Thus Sanchez. This verse is therefore a catachresis, signifying the overthrow of the kingdom of Satan, of impiety and sin, namely of temples, groves, idols, etc. Again it signifies that the very kingdoms of idolaters and of the Jews, enemies of Christ, are also to be overthrown, as St. Jerome and Procopius say, so that there may be no obstacle to the Gospel and the kingdom of Christ; but the blind Gentiles may eagerly hear and receive it, and hasten to join themselves to it, and be illuminated by its heavenly light. This is indeed what he says:
42:16
16. And I will lead the blind in the way, — as if to say: To the Gentiles who, addicted to their lusts, followed neither the light of faith, nor of reason, nor of law, I will impart this threefold light through Christ, who is the light of the world, the way, the truth and the life, so that henceforth they may walk not by the crooked paths of passions and vices, but by the straight paths of virtues, which lead to heaven. These words I have made (that is, I will make) for them; — for it is a prophecy, as is evident from the preceding.
42:17
17. They are turned backward, — that is, they will be turned backward, that is, they will be frustrated in their hope and desire. It is an antithesis, as if to say: My worshippers I will preserve, the idolaters I will put to shame by the splendor of the Gospel shining forth over the whole world. Thus Vatablus. This sense is required by what follows: "Let them be confounded with confusion who trust in a graven image." Secondly, Forerius, as if to say: The idolaters, convicted by the arguments of God, abandoned their cause and, turning their backs, departed. Thirdly, Procopius and Sanchez understand these words of the Gentiles converted to Christ, but then apostatizing from him again, and returning to their former idols and vices.
42:18
18. Deaf, hear; and blind, behold to see. — These things are said to the Jews, as if to say: When I shall illuminate the Gentiles, formerly blind and deaf in matters of salvation, with the shining Gospel, then you, O Jews! formerly seeing and eloquent, shall become blind, because you will not perceive the light offered by the Prophets and Christ; and deaf, because you will not hear his voice: just as now you do not wish to hear the oracles of me and the other Prophets, but you mock them and hiss them down. This is evident from what follows; for he adds:
42:19
19. Who is blind, but my servant? — namely the Jewish people, who refused to receive the Prophets and Christ. Thus St. Jerome, Procopius, Theodoret, Justin, Chrysostom and others write everywhere against the Jews. The Jews, and Vatablus, interpret these things differently; as if Isaiah himself and Christ here are called blind and deaf by the Jews: for in place of מלאכי malachai, that is my messengers, as our text reads, they, reading with different vowel points מלאכי malachi, that is my messenger, thus translate: Who is blind but my servant; and deaf even as my messenger, whom I am about to send? Thus they interpret, as if to say: O faithless Jews! in your opinion my servant Isaiah is blind and ignorant of divine things: but you rather are blind, who do not think that he sees, who sees most of all, whence he is also called Seeing. And who is deaf in your opinion like my legate Christ? as if to say: You will say the same of Christ, whom I am about to send, as of Isaiah. The Septuagint, for malachi with aleph, that is my messengers, reading without aleph מלכי melachai, translate κυριεύοντες αὐτῶν, that is ruling over them. Who is blind, but he who is sold? — For sold in Hebrew is משלם mescullam: which Vatablus first translated, perfect, as if to say: Israel ought to see perfectly, and to know, and to worship God; but now he is blind. Second, Forerius translates, repaid, as if to say: To Israel has been repaid by God all that he promised to him; why therefore does he revolt from his God? Third, reading with other vowel points משלם meschalem, it signifies a rewarder, as if to say: Israel, who ought to be grateful to God for so many benefits and a rewarder, is now most ungrateful. Fourth, our text translates, "sold," which some explain thus, as if to say: Who has wholly given himself over and sold himself to the devil and to sin. But we shall better understand from the Hebrew mescullan "sold" with Forerius and Sanchez as repaid, recompensed, rewarded. It is an epithet of a servant, who has received so many gifts from the Lord, that he is not equal to repaying them, unless he repays himself to him, and binds himself as a servant, and as if sells himself. For thus Israel was so affected and overwhelmed by so many benefits from God, that he owes his soul to him, indeed even if he sold himself to him as a servant a thousand times, yet he would not thereby satisfy him equally. Much more is every Christian a mesculam, that is a servant of Christ purchased, whom the Arabs call mamluchum; whence the origin and empire of the Mamlukes among the Egyptians, as I said at that passage I Cor. VI, 20: "You are bought with a great price." This sense is illustrious, and strikes sinners with a sharp goad.
42:20
20. Thou that seest much, — that is to say, O servant! O my people! thou hast seen much, many visions, revelations and prophecies, thou hast received many portents and miracles from thy God through the Prophets, and with open ears thou hast received them, and thou shalt hear more from Christ and the Apostles, through whom thou hast known and shalt know the will and commandments of God; but thou dost not care, thou dost not keep, thou dost not execute those things which through them thou understandest ought to be done by thee: wherefore with good reason have I called thee blind in the midst of the sun's light, and deaf among so many voices of God, and do call thee so. Thus St. Jerome and Theodoret. This is what he said in chapter VI, 9: "Hear ye, and understand not: and see the vision, and know it not." Let preachers impress these same things upon Christians who are blind and deaf to words and threats, equally as to the benefits of God. Note here that blindness and deafness are of two kinds: one incipient, such as that of those who are somewhat deaf and somewhat blind; another perfect, such as that of those who were born deaf and blind, or had been so for many years. The former is naturally curable, the latter incurable. Again, the cause of deafness and blindness is threefold: the first from without, when namely from without fleshiness grows upon and is laid over the organ of hearing, namely the tympanum; and a membrane upon the eye, namely the corneal tunic. The second, because the organ itself, in which sensation resides, namely hearing and sight, is corrupted or vitiated and distempered. The third, when an abundance of humor in the brain, namely bile or phlegm, flows to the organ of hearing (exciting therein a sound and ringing, which impedes the perception of another sound) or of sight, and obstructs and fills it. The mode of curing each is by removing the cause and applying contraries. The first therefore is cured, if the fleshiness or membrane is eaten away by some sharp and biting thing, or is drawn out or cut away by a needle or other instrument. The second, if the organ is amended and strengthened. The third, if bile and phlegm are removed through purgations, through abstinence, through bloodletting from the nostrils, etc. Thus teach Galen, Paul of Aegina, and elsewhere other physicians. All these things are easily accommodated tropologically to spiritual deafness and blindness; for there are some who are not completely blind and deaf, but somewhat blind and somewhat deaf, who hear the admonitions of the above and the inspirations of God, but slowly and with difficulty. Whence by the clamor of penances, rebukes and tribulations they are to be aroused to hear, just as stubborn horses which are not ruled by the bridle are driven on by spurs. And this is the utility, and indeed a great one, of tribulation, that it makes the deaf hear those things which are necessary for salvation. The threefold cause of spiritual deafness and blindness is similar to the bodily. The external (which is assigned to the first) is avarice, which so fills the ears, eyes and mind with external things and their desire and care, that one cannot hear or see anything else. This is to be cured by cutting out completely from the soul the desire for riches and conveniences of this life. The second, of a vitiated organ, is when someone labors under phantasms and false worldly principles contrary to the law of God and his vocation. This is to be cured by eradicating these phantasms and principles from the mind. The third, of bile and phlegm, is pride and gluttony and lust. This is to be cured through abstinence, prayers, penances, confessions and bloodletting, that is the lowering of the spirit, and through frequent humiliations: which being done, he will begin to hear and see those things which are of salvation.
42:21
21. And the Lord willed to sanctify him. — That is to say, That Israel is deaf and blind is not the fault of God, but of himself, who by stopping his eyes and ears made himself deaf and blind. For God willed to sanctify him, and therefore gave him holy Doctors, Prophets, sacred Scripture, sacrifices and holy law, which he magnified, exalted and declared with so many beautiful ceremonies, with such majesty of Levites and priests and pontiffs, with so many and such great miracles and victories. But Israel, by all these things, became not holier but more wicked, deafer and blinder, and brought upon himself the just punishment of God, namely enemies, who would plunder and lay waste him, as follows. Thus Procopius, Adam and others, and the Chaldean agrees. Secondly, Forerius thus explains: "The Lord willed," that is, consented to this blindness of the Jews, nay, almost rejoiced that Israel thus betrayed the stubbornness of his heart: "to sanctify him," in Hebrew, for his justice, or to justify himself, that is, to make known his justice, while he spares not his people on account of their crimes, and takes away from it the kingdom of God, and gives it to a nation bearing its fruits. For God's justice, or holiness, has two aspects, namely, to punish the wicked, and to do good to the pious and just. Both Paul commands us to consider, namely, the severity of God toward those who have fallen, namely the Jews; and his goodness toward those who are grafted into the trunk, namely the Gentiles believing in Christ. Thus far Forerius. Furthermore, in doing this God magnified the law, because he fulfilled it, and inflicted upon them the threats which through Moses in the law he had directed against the Jews. Thus Vatablus, who for "willed" renders, had an excellent will toward you, namely εὐδοκίαν, that is, gratuitous benevolence and beneficence toward the unworthy.
42:22
22. But the people itself plundered and laid waste, — That is to say, Israel himself so beloved of God, sought out and exalted by God, whom God willed to sanctify and make blessed in so many ways, on account of his sins and his obstinacy toward God, made himself a prey both to the demon and to Titus and the Romans, as St. Jerome and Leo Castrius say (although some of the ancients refer these things to the destruction of the Jews by the Chaldeans); whence he shall fall into a snare of the mightiest young men and shall be held in prison, as follows. A snare of all the young men. — The snare is taken actively by St. Jerome and St. Thomas, that is to say, The scribes and Pharisees by their wicked traditions and dogmas, as it were by snares, ensnared the young men, that is, the younger and more ignorant among the people. Thus Osee says, cap. V, 1: "You have been a snare to the speculators, and a net spread upon Thabor;" and cap. IX, 8: "The prophet is a snare of ruin upon all his ways." Secondly and more genuinely, from the Hebraism you should take "snare" passively, that is, ensnared. Whence from the Hebrew thus word for word translates the Angel Caninius, and his disciple Forerius: A snare the young men, the whole of them, or all of them, that is to say, All the young men strong and mighty in wars shall be a snare, that is, ensnared, and captured by the Romans' arms and stratagems as by snares. Our translator renders, "a snare of the young men," that is to say, The Israelites were a snare of their young men, because on account of their sins their sons and young men were captured and ensnared by the Romans in war. Thus Cyril, Adam, Vatablus and others. Therefore the abstract is put for the concrete, snare for ensnared. See Canon XXXVIII. Otherwise Paul Sanchez: It is called, he says, "a snare" or chain of young men, that is, a strong and most mighty one, which is not put upon the old and weak, but upon the young and robust, who can even break strong bonds and ropes, or by which young men strong are bound and chained. Nor is there one who says: Restore, — That is to say, There is no one of the Jews who thinks of liberating them from captivity, no one who cares for them, they are given over to oblivion and by men, and by God, shall dwell in perpetual exile and captivity.
42:23
23. Who is in you? — It is the voice of the Prophet complaining that the Jews do not believe these oracles of theirs, nay, despise them, that is to say, Would that among you there were at least some few who would ponder these things with themselves as is fitting! For it is not a matter of small importance, but of your eternal liberty and salvation.
42:24
24. Who gave Jacob for a spoil? — "Jacob" and "Israel" he takes generally for any of Jacob's descendants, both of the two tribes and of the ten tribes, as will be evident in the following chapter, verse 1, and in chapter XLIV, verse 1. Thus Adams, as if to say, Do you not see, O Jews! that your fathers were often laid waste by the Philistines, Moabites, Edomites, Assyrians: and now recently in the sixth year of Hezekiah the ten tribes were completely destroyed and led away into Assyria? And why? Was it not because they sinned against God, despised His warnings and prophecies, just as you also sin and despise? See therefore that you do not undergo the same judgment and vengeance of God. For I predict with certainty that this threatens you, unless you receive the oracles of God, and especially Christ the Lord, and His Gospel. Let this be said even now to the faithful, such as the Belgians, afflicted by prolonged war: "Who gave Belgium for a spoil, for slaughter, for fire?" etc. And they would not. — This is an enallage of person, as if to say, And we would not. Thus Forerius. Secondly, more simply Sanchez refers it to the ten tribes, as if to say, God, against whom we sinned, gave Israel for a spoil. "And," that is because, they would not walk in the ways of His commandments.
42:25
25. And He hath burnt him in the circuit thereof, and he knew not. — He speaks of Israel, as if of a commonwealth now in the singular, now as of a people and multitude in the plural. The sense is, as if to say, God through the Assyrians laid waste and burned all ten tribes and all Samaria round about, "and," that is because, "he knew not," that is he did not believe the Prophets, threatening these things to him from God. Or more simply, as if to say, Israel was so obstinate, so stupid, that even when he was being laid waste he did not understand that these things were inflicted upon him by God on account of his sins. The same happens to Christians today. Otherwise Forerius, who understands all these things from verse 24 of the destruction not of the ten, but of the two tribes by the Romans, as if to say, Who, I ask, gave the beloved people of God into captivity, not for seventy years, as formerly, but now for sixteen hundred years? Certainly Jehova, because his people despised his Messiah: wherefore perhaps He sent upon it a hard war and the siege of the Romans, which led it into this continuous desolation. "And he knew not," as if to say, Even after so dire a calamity he did not understand that he was being punished on account of his infidelity to Christ the Lord: nay, even after he was wholly consumed, he does not reflect, does not return to his heart, so that he might see that he suffers on account of the cause of Christ slain by him; but obstinate in Judaism and hatred of Christ he persists. But the former sense is more fitting. For he stimulates the Jews by the example and recent calamity of their brothers, namely the ten tribes or Samaritans.
Machine translation from the Latin, not reviewed.
42:5
Hic ostendit divinam dilectionem ex filio quem promisit. Joan. 5: « Sic Deus dilexit mundum ut « Filium suum unigenitum daret. » Et primo ex tanto beneficio ostendit Dei dilectionem; secundo Judaeorum perversitatem, ibi, Haec verba feci eis. Circa primum tria facit. Primo praedicit filii Dei adventum; secundo n aliorum casum, ibi, Dominus sicut fortis, et egredietur; tertio resurrectionem bonorum, ibi, Et ducam caecos in viam. Luc. 2: « Ecce hic positus est in ruinam et in resurrectionem multorum in Israel. » Circa primum tria. Primo describit mittendi conditionem; secundo praedicit missionem, ibi, Haec dicit Dominus Deus creans caelos et extendens cos; tertio invitat ad gratiarum actiones, ibi, Cantate Domino canticum novum. Circa primum tria. Primo ostendit gratiae plenitudinem quantam ad gratiam unionis, ibi, Suscipiam eum. Servus, secundum humanam naturam. Luc. 1: « Suscipe Israel puerum suum, » recordatus misericordiae suae. » Quantum ad gratiam capitis, Electus, ut sit caput Ecclesiae. « Dilectus meus candidus et rubicundus, electus « ex millibus: » Cant. 5. Ps. 64: « Beatus quem « elegisti et assumpsisti. » Complacuit. Matth. 17: « Hic est filius meus dilectus, in quo mihi comp « placui. » Quantum ad gratiam habitualem, quae fuit in ipso singularis, Dedi spiritum meum. Supra 11: « Requiescet super eum spiritus Domini. » Secundo ostendit judicis aequitatem, quantum ad tria: scilicet judicandi auctoritatem, Judicium gen tibus. Ps. 71: « Deus, judicium tuum regi da. » Joan. 5: « Pater omne judicium dedit Filio. » Cui adjungit mansuetudinem, Non clamabit. Secundo ostendit judicis aequitatem: Neque accipiet personam. Act. 10: « Non est personarum acceptio apud « Deum. » Cui adjungit pietatem in subveniendo: Nec audietur foris, Judacam, verbum, praedicationis ejus, ut prius subveniret illis ad quos missus erat. Matth. 15: « Non sum missus nisi ad oves quae « perierunt domus Israel. » Ps. 94: « Hodie si « vocem ejus audieritis, nolite obdurare corda ve « stra. » Et in dissimulando, Calamum, scilicet regnum Judaecorum, linum, sacerdotium. Ezech. 54: « Quod confractum fuerat non alligastis. » Tertio ostendit judicii veritatem, In veritate. Ps. 95: « Ju « dicabit orbem terrae in aequitate, et populos in « veritate sua. » Cui adjungit jucunditatem: Non erit tristis, in corde; turbulentus, in facie: semper enim hilaris jucundusque fuit, aequalitatem mentis servans, etsi quantum ad partem sensibilem fuerit propassio tristitiae, non quidem necessitatis, sed voluntatis. Unde Matth. 26: « Tristis est anima mea « usque ad mortem. » Eccl 50: « Jucunditas cor « dis sobriam facit animam. » Quarto ostendit dominii potestatem: Donec ponat judicium, ultimum, vel praeceptum suum, praedicantibus Apostolis; legem, Evangelium. Genes. 49: « Ipse erit expectatio « gentium. » Infra 60: « Me enim insulae expex « tabunt. » Alii exponunt haec de Dario rege Persarum, qui mansuetus, justus et quietus fuit, quem Dominus elegit ad liberandum Judaeos.
Nota super illo verbo, Non clamabit, quia est clamor primus devotae orationis. Heb. 5: « Cum « clamore valido et lacrymis exauditus est pro sua « reverentia. » Secundus attentae praedicationis. Joan. 7: « Ultimo festivitatis die clamabat. » Tertius innixae intentionis. Supra 5: « Expectavi « ut faceret uvas, et fecit labruscas. »
Haec dicit Dominus Deus creans caelos et extendens eos. Hic praedicit missionem: et primo ponit mittentis potestatem quantum ad creationem caelestium, Creans caelum; quantum ad dispositionem terrestrium, Firmans terram; quantum ad animationem viventium, Dans flatum, naturalis vitae, spiritum, gratuita.
42:6
Zach. 12: « Dominus extendens « caelum, et fundans terram, et creans spiritum « hominis qui est in ipso. » Secundo praedicit missionem, ponens missi exultationem: Ego Dominus vocavi te, filium meum ab aeterno, praedestinando te ad unitatem divinae personae, in justitia, idest ut justus sim, implens promissa. Rom. 4: « Qui praedestinatus est filius Dei. » Apprehendi manum, quantum ad operationem: Joan. 14: « Pater in me manens ipse facit opera: » et servavi, ne morte detinereris. Ps. 15: « Non dabis « sanctum tuum videre corruptionem. » Dedi te, quasi mediátorem. Gen. 9: « Arcum meum ponam « in nubibus, et recordabor foederis mei, quod « pepigi tecum. » In lucem, quasi illuminatorem. Supra 9: « Habitantibus in regione umbrae mortis « lux orta est eis. » Joan. 1: « Erat lux vera, quae « illuminat omnem hominem venientem in hunc « mundum. » Ostendit etiam officii utilitatem contra infidelitatem, Ut aperires. Joan. 9: « Ego in « judicium in hunc mundum veni, ut qui non « vident videant, et qui vident caeci fiant. » Contra peccati servitutem. Ut educeres. Zach. 9: « Tu au » tem in sanguine tuo eduixisti vinctos de lacu. » Tertio ex missione contra divinae majestatis singularitatem, quantum ad potentiam, Ego Dominus. Ps. 67: « Dominus nomen est illi. » Exod. 6: « Nomen meum Adonai. » Gloriam, qua Dominus dicitur. Luc. 2: « Gloria in excelsis Deo. » Et quantum ad scientiam, Quae prima fuerunt. Infra 45: « Et tunc praedixi illud. » Haec etiam referunt ad Darium.
42:10
Cantate Domino canticum novum. Hic invitat ad gratiarum actiones: et primo indicit laudem. Supra 24: « Audivimus gloriam justi. » Vel propter inclusionem maris, Qui descendunt; scilicet nautae, plenitudo ejus, scilicet maris, idest omne illud quod impletur laudet Deum. Ps. 106: « Qui « descendunt mare in navibus, facientes operationes « nem in aquis multis, ipsi viderunt opera Domini, « et mirabilia ejus in profundo. » Vel propter conversationem: in desertis. Levit., vocem suam in laudem Dei, desertum, idest habitatores ejus, maxime quantum ad Israelitas, in domibus, more aliarum nationum, qui primo erant vagi per desertum. Cedar, filius Ismaelis.
42:11
Supra 55: « Lactabitur « deserta et invia, et exulabit solitudo. » Vel propter habitationem in montanis: Laudate habitatores petrae, illius civitatis in Palaestina, quae in petris posita est. Vel cujuslibet montis. Infra 55: « Montes et omnes colles cantabunt Domino. » Invitat hos de quibus minus videtur quod ad laudandum Deum convertantur.
42:12
Secundo praedicti divinae laudis divulgationem: Ponent Domino gloriam, in aliis, non solum in seipsis. Infra ult.: « Mittam « ex eis qui salvati fuerint ad gentes, et ad Africam et ad gentes quae nos noverunt me. Mystice totum hoc de conversione gentium ad fidem.
42:13
Dominus sicut fortis egredietur. Hic praedicit per Christi adventum futurum casum: et circa hoc quatuor ponit. Primo potentiam: Dominus vi ut fortis, ad impugnandum Judaeos per Romanos. Exod. 15: « Dominus « quasi vir pugnator, omnipotens non en ejus. » Ze-lum, ultionis. Prover. 6: « Zelus et furor viri non par- « cet in die vindictae. » Secundo ponit iram, Voci ferabitur, per tribulationes quas eis immittet; contra id quod supra (ibidem) dictum est. « Non cla- « mabit, » primo cum mansuetudine veniens. Et contemptoribus indignationem ostendit. Job 37: « To- « nabit voce magnitudinis suae, et non investiga- « bitur cum auditu fuerit vox ejus. » Tertio ponit justitiam: quia justum est ut cum diu expectaverit imponentes, omnes simul absorbeant: Tacui, sem-per silui. Job 5: « Nonne dissimulavi, nonne silui, « nonne quievi? » Patiens fui. Infra 50: « Pro- « pterea exspectat vos Deus, ut misereatur vestri. » Sicut parturiens, proferam dissimulatum dolorem, sicut mulier conceptum infantem. Vel sicut parturiens dolebo de tam gravi poena.
42:15
Quarto ponit poenam quantum ad homines: Desertos faciam montes, majores; colles, mediocres; germen, populares. Ezech. 5: « Montem Seir desertum et desolatum « dabo, et auferam de eo euntem et redeuntem. » Et quantum ad subtractionem omnis doctrinae vel consolationis, Ponam flumina. Psalm. 106: « Po- « suit flumina in desertum, exitus aquarum in « sitim. » Potest etiam hoc referri ad destructionem hostium Judaeorum per Darium et Cyrum.
42:16
Et eduram caecos in viam quam nesciunt. Hic ponit reparationem bonorum quantum ad tria.
Primo quantum ad reparationem visus: Educam caecos, scilicet gentiles, in viam, Christum, vel legis praeceptum: vel etiam Judaeos, secundum aliam expositionem. Prov. 4: « Ducam te per semitam « aequitatis. » Secundo quantum ad illuminationem intellectus: Ponam tenebras coram eis in lucem. Luc. 4: « Illuminare his qui in tenebris et in umbra mortis sedent. » Tertio quantum ad directionem affectus. Prava Supra 40: « E- « runt prava in directa, et aspera in vias planas. » Nota super illo verbo, Ponam flumina, quia est multiplex aqua. Prima effusae lacrymae. Jerem. 9: « Quis dabit capiti meo aquam, et oculis meis « fontem lacrymarum? » Secunda baptismalis munditiae. Joan. 5: « Nisi quis renatus fuerit ex aqua « et Spiritu sancto, non potes: videre regnum « Dei. » Tertio spiritualis gratiae. Joan. 7: « Qui « in me credit, flumina de ventre ejus fluent a- « quae vivae. » Quarta divinae sapientiae. Eccli. 24: « Ego sapientia effudi flumina. » Quino internae laetitiae. Prov. 5: « Bibe aquam de cisterna tua, et fluenta putei tui. »
Nota super illo verbo, Dedi te in foedus, quia Christus dicitur datus in foedus primo conservandae salutis. Gen. 9: « Arcum meum ponam in nubibus, et erit signum foederis mei. » Secundo explendae promissionis. 2 Corinth. 1: « Quotquot promissiones Dei sunt, omnes in illo sunt. » Tertio divinae dilectionis. Joan. 5: « Sic Deus dilexit « mundum ut Filium suum unigenitum daret. » Quarto cessaturae legis. Ps. 59: « Holocausta et « pro peccato noluisti. »
Venundatus, in servum peccati pro dilectione temporalis boni. 5 Reg. 21: « Venundatus es ut faceres malum contra Deum. » Haec verba feci eis. Hic ostendit Judaeorum perversitatem: et primo ponit eos ingratos ad beneficia; secundo duros ad praecepta, ibi, Surdi audite, et caeci intuemini ad videndum; tertio obstinatos inter flagella, ibi, Quis est in vobis qui audiat hoc? Circa primum duo. Primo ostendit magnitudinem, Haec verba, scilicet praedicta beneficia.
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Conversi sunt retrorsum, a me, Jer. 5: « Tu dereliquisti me, dicit Dominus; nus, retrorsum abiisti. » Secundo imprecatur ei confusionem, Confundantur. Psal. 118: « Confundantur omnes iniqua agentes. » Surdi audite, et caeci intuemini ad videndum. Hic ostendit eos duros ad obedientiam ad praecepta. Et primo ostendit eorum duritiam, vocans eos surdos, et caecos in mente. (« Exacceavit eos malitia eorum: » Sap. 2), quamvis habeant oculos, et aures corporis apertas, Qui apertas. Jerem. 5: « Audi « popule stulte, qui non habes cor, qui habentes « oculos non videtis, et aures et non auditis. » Supra 6: « Exacceat cor eorum ne intelligant, et « aures eorum aggrava, et oculos ejus claude, ne « forte videat oculis, et auribus suis audiat, « et corde suo intellegat, et convertatur, et sanem eum. » Secundo ostendit induratorum stultitiam, propter hoc quod in praeceptis, eorum utilitatem Dominus intendebat.
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Unde ponit intentionem Domini: Et Dominus voluit ut sanctificaret eum, populum; et ipse populus magnificaret legem Dei, in corde suo custodiendo ipsam; et ut Dominus extolleret populum. 1 Thess. 4: « Haec est, « voluntas Dei sanctificatio vestra. » Secundo ostendit eorum animi conditionem, quia in seipsis peccabant: Ipse autem direptus, a daemonibus per diversa peccata, et ideo vastatus, ab hostibus aliis qui occasionem peccandi praestabant, laquens, idest occasio ad peccandum, juvenum, insipientium. Oseae 5: «Laqueus facti estis speculatione ni, et sicut rete expansum super Thabor.» Et quia peccata occultabant, In domibus carcerum, idest in secreto cordis. «In corde et corde locuti sunt:» Ps. 11.
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Tertio ponit poenam: Facti sunt in rapinam, nec est qui eruat, bellorum opera, nec est qui dicat, orationis instantia. Eccli. ult. «Circumdederunt me undique, et non erat qui adjuvaret.» Vel incipit ibi poenam, In domibus carceris, ut exponatur ad litteram.
42:23
Qui est in vobis qui audiat hoc? Hic ostendit eos incorrigibiles per flagella, quia etiam causam flagellorum non recognoscent: et circa hoc tria facit. Primo inquit rit recte sentientem, inuenuis paucitatem. Futura,
42:1
v. 4 « Ecce servus meus, suscipiam eum ; electus meus complacuit sibi in illo anima mea; dedi spiritum meum super eum; iudicium gentibus proferet » ! — ecce rem introducit magni momenti, omni consideratione dignam ; talis est qui hic inducitur servus Dei, quem Deus dicit a se sustineri (hebr.), quem elegit, in quo Deus intime sibi complacet, quem maximo amore prosequitur, in quem spiritus divini plenitudinem effudit et qui ita a Deo praeventus et instructus iudicium. e. ius divinum et normam divinam, ergo id quod Deus voluit ac constituit tamquam regulam vitae ac morum gentibus afferet. Ad hanc notionem iudicii plerique interpretes accedunt, explicantes vel verum iustumque Dei cultum, iustas leges, veram iustitiam et sanctitatem (Osor. Sanct. Lap. Men. Tir.), vel evangelium (Pint.) vel £avoxovsta» (S. Cur.), vel ius illud quod lege divina determinatum est, legem Dei, veram religionem et doctrinam quae sit regula vitae (ita recentiores) ; neque multum ab ea acceptione abludunt, si alii magis efferunt iudicialem potestatem : ius gentibus dicet, est periphrasis regiae et imperatoriae maiestatis, per evangelium autem iudicium Christus in omnes gentes exercuit (Malv. For.) vel gentes moderabitur, absoluta in illas auctoritate gaudebit (Calm.) ; haec enim dominandi potestas eo demum continetur at impietate et iniquitate deiecta vera virtus, pietas, religio ubique regnet. Unde talis exhibetur servus Dei, qui id in opus deducet quod 2, 3. 4 de novissimis diebus praedicitur. Primo igitur nobis describitur tamquam electus a Deo Deoque acceptissimus et cui Deus suum indiderit spiritum, quem potentia sua sustentat, cuius ergo opus effectu nequit carere; dein assignatur munus iudicium proferet gentibus, missus est ergo, ut gentes doceat; tertio depingitur, qua ratione munus sit obiturus. Heros alter bellico incedit strepitu ; prorsus aliter hic servus Dei
Anc. — Describitur servus Dei, a Deo electus et dilectus, spiritu Dei repletus, qui maxima benignitate et suavitate et misericordia praeditus legem Dei omnibus proferet (42, 1-4). Eum Dominus omnipotens et auctor vitae omnium vocavit, ut caecis lumen, captivis afferret libertatem; hac quoque liberatione gloria Dei et eius praescientia omnibus nota fiet (42, 5-9). Quare laudes Dei celebrabuntur undique in orbe terrarum (42, 10-19). — Heroiigitur in oratione antecedenti descripto iam alter opponitur qui aliam prorsus indolem prae se fert. Ille proponitur ut victor regum ac gentium, qui gladio et arcu, bcllico. strepitu reges deiiciet, eos persequetur, satrapes quasi lutum conculeat — hic autem ut mitis plane aec suavis, qui ab omni oppressione alienus debiles et morti et interitui iam proximos sublevabit et consolabitur. Illum videntes insulae timuerunt, hunc insulae exspectant. Uterque tamen est a Deo vocatus et electus, uterque gloriam Dei manifestabit, uterque liberationem populo Dei afferet, uterque oraculo divino est praenuntiatus. Quare iam evidenter, quemadmodum duo designantur liberatores, ita duae quoque liberationes populo Dei praedieuntur quae tamen, sicut liberatores indole sua et descriptione inter se multum differunt, ita etiam alia atque alia ratione erünt in opus deducendae. lla:
Attentione animorum excitata magnis encomiis introducitur servus Dei ut Deo maxime acceptus, Deo plenus, qui omnes gentes ad veritatis cognitionem adducet
b) Dominus superbiam Tyri deiecit 23, 8-14.
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v. 2 « non clamabit, neque accipiet personam, nec audietur voz eius foris » ; — hebr. etiam in membro medio : non levabit, i. e. subauditur, ut S. Hier. advertit, in altum vocen suam. Humilis ergo et tranquillus, mitis et mansuetus incedet. Deus enim est Deus pacis et qui Dei spiritu reguntur, non contentiose, non perturbate, non modo praecipiti et tamultuoso agunt, verum pacate, quiete, modeste ; cuius reisymbolum ostensum est Eliae : non in commotione Dominus.. non in igne Dominus (3 Reg. 19, 41. 12). « Est autem magna quaedam epitasis in eadem sententia tertio geminata, qua maiorem in modum commendatur Christi mansuetudo, silentium, modestia » (Sanct.), neque enim « veniet cum magno strepitu, ut alii reges venire solent, sed humilis, placidus, mansuetus » (Mald.). In vulg. praeterea aequitas iudicii exprimitur ac iustita ; cf. 44, 3. Ceterum verba citata apud Matth. 12, 19 cum hebr. concordant. Huic indoli placidae, quam ipse vocis habitus prodet, omnino consentaneum est, ut maxima cum mansuetudine ad sanandos. debiles, ad erigendos infirmos, ad remedium aegrotis afferendum incumbat
42:3
v. 3 « calamwun quassatum non. conteret. et linum fumigans non. exstinguet ; in veritate educet iudicium » ; — qui sunt. oppressi, quassati, afflicti, quorum vita quasi iam est exstincta, eos peculiari cura fovet et amplectitur. Quam maxime ergo distinguitur a sapientibus et potentibus, qui infirma et debilia vel fastidiose spernunt et aversantur vel superbe destruunt et plane abiiciunt. Est loquendi « proverbialis species quae mirum in modum explicat alicuius lenitatem et mansuetudinem » (Sanct.) et. qua indoles illa describitur, qua. servus Dei omnes ad se allicit qui onerati sint et molestiis affecti vel pondere peccatorum pressi vel diffidentia et timoribus obnubilati; ubi deprehenderit infirmos in fide, hos ad fidei robur erudire studebit, ut ita minimam illam virtutis bonique lucem quae adfuerit ad magnum promoveat lumen et ad insignem splendorem. Hac mansuetudine et promptitudine medendi infirmis iam nobis propositus est Dominus pastor bonus ac misericors 40, 411 et. proponetur 61, 1 et seq. ; iam talis exhibitus est 11, 4; 14, 32; 25, 4; 26, 6; pauperes enim et egenos et. afflictos et. oppressos iuvare, fovere, consolari, erigere dicitur, sim. uti Ps. 44, 5; "14, 4. Quam egregie haec species ac forma Messiae in evangeliis sit depicta et ad vivum expressa, non opus est hic exsequi ; sufficit mentionem sermonis montani iniicere, in quo beati praedicantur pauperes, mites, qui persecutionem patiuntur, et pauperes evangelizari signum proponi epochae messianicae et Messiam maxima commiseratione et caritate suscipere peccatores, dum pharisaei superbe eos fastidiunt, immo id a propheta Dei longe abesse debere insipienter iudicant. Unde bene S. Hier. : « cunctis placabilis erit et veniam dabit peccatoribus ;... qui vicini erant exstinctioni, Domini clementia servabantur ». Et quía ita mitis e&t et mansuetus, ideo ad veritatem perducet iudicium (hebr.) i. e. normam illam iuris ac veri divini (cf. v.1) vere in hominum mores et vitam inducet, vere illam ita ubique valere et omnibus conditionibus dominari faciet, ut veritas' ubique elucescat et vincat. Via igitur qua vera lex ac solida stabilienda erit in terris, assignatur mansuetudo, clementia, miseratio. Hisce enim miseriae hominum ac debilitati, qua laboramus omnes, optime consulitur ; hisce infinita Dei in homines misericordia praeclarissime exprimitur, unde elucet quantopere clementia illa Salvatoris et benignitati divinae et indigentiae hominum respondeat. gentium qui exstincto legisnaturalis ardore fumi amarissimi oculos laedentis involvebatur erroribus; hunc Christus non solum non exstinxit et in cinerem redegit, sed potius insufllavit et de parva scintilla magnum caritatis incendium erexit (cf. Pint. Sanct.); vol qui peccatori non porrigit manum nec portat onus fratrum, iste calamum confringit quassatum, et qui modicam scintillam fidei contemnit in parvulis, hie linum exstinguit fumigans (S. Hier. Comment. in Matth. 12; M. 26, 79); « qui hodie non dat operam ut errantem quantum potest corrigat, ille calamum confringit quassatum » (Sasb.). Vel : quae interitui iam proxima et inutilia sunt, homines plene abiicereetdelere solent; ellychnium fumigaus, quod insuper molestiam creat fumo et putore, omnes exstinguunt : uude Christi commendatur mansuetudo (ef. Sanct. Gord. Lap. Men. Tir.), « nee enim is erit ullo modo qui boni alicuius reliquias malis oppressas extinetas 'esse velit, sed potius mala omnia detergendo perficiet, ut quidquid inerat boni excitetur, quod fractum consolidetur, quod propemodum exstinctum lumen recipiat » (Osor.). S. Ephr. calamum intelligit de populo iudaico, cuius rempublicam Christus non everterit; lucernam autem caligantem (ita in versione syr.) legem, quae cum sol iustitiae exortus sit, in plena meridiei luce caligaverit. S. Thom. calamum exponit de regno iudaico, linum de sacerdotio, quae expositio petita est, ut videtur, a S. Gregorio Magno (cf. Troch.). Cum hac autem mansuetudine coniunget animum invictum et fortem, ita ut in munere suo nunquam langueat vel difficultatibus frangatur, verum placide quidem at fortiter et constanter ad propositum adnitatur; ita v. 4 ex hebr. non languescet nec confringetur, donec ponat in terra iudicium i. e. donec normam veri et iusti divinam in terra stabili ratione collocaverit et fundaverit vel donec in terris rempublicam coelesti iustitia fundatam constituerit (Osor.); simili modo explica vulg.
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v. 4 « non erit tristis neque turbulentus, donec ponat in lerra iudicium; et legem. eius insulae exspectabunt »; — « vultus placidus nec rerum diversitate contractus ae turbidus satis indicat tranquillum animi statum et raram in eadem lenitate et modestia constantiam » (Sanct.); rerum ergo difficultate vel obstaculis obiectis minime animo cadet neque perturbabitur, sed placide et constanter propositum sibi opus prosequetur. Hic iam semina quaedam sparguntur quae cap. 49. 53 magis explicabuntur; innuit enim propheta opus fore molestiis, laboribus, ut vera religio in terra collocetur, adfore pro servo Dei obstacula et difficultates, quibus ne retardetur frangaturve opus erit animo forti, constanti, invicto. Atque statim fortitudinis huius et constantis studii adiungitur praemium et terminus felicissimus : /nsulae i. e. regiones longinquae, ultra maria sitae legem eius, doctrinam eius fidei morumque avide appetent, desiderabunt !, suscipient. Proinde regnum fundatum iri indicatur veritatis, 1. Sedebant enim, ut S. Eohr. ad 51, 3 notat, diu in sp? salutis eius. doctrinae, religionis cultusque Dei universale, qo remotissimae quoque regiones comprehendentur, et tale regnum, ad quod gentes magno quodam studio se adiungere gestient. Etiam. haec postea vates magis magisque explicabit. — En quam diverso modo servus hic exhibetur et opus eius; heroem illum cap. 41 descriptum insulae timent, expavescunt quasi horrentes (41, 3); huius vero legem avide et cupide expetunt (cf. 49, 6; 51, 5). « Advertit S. Hier. : « splendebit et non conteretur, donee ponat.. (ex LXX versione) pro quo nos interpretati sumus : non erit tristis neque turbulentus, sed aequalitatem vultus omni tempore conservabit ». LXX igitur illud non exstinguetur nia2* N5 reddiderunt asserlüve veipyst. In hebr. eadem verba leguntur quae in v. 3; unde etiam v*? eodem modo erit explicandum ; ef. Eecl. 12, 6. Alii haud reete exponunt T currere i. e. non erit praeceps, non feretur impetu sed summa cüm prudentia et consideratione res causamque iudicabit (For.).
42:5
v. 5 « Haec dicit Dominus Deus, creans coelos et extendens eos, firmans terram et quae germinant ex ea, dans flatum populo qui est super eam et spiritum calcantibus eam,
Iam magis explicatur, quali ratione Dominus hunc servum sustineat (v. 1) et ad quid eum elegerit. Opus fore insigne ac magnificum, iam ex prooemio colligitur quo Dei potentia egregie describitur :
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v. 6 ego Dominus vocavi te in iustitia et apprehendi manum tuam et servavi te »! — sicuti supra 41, 4 heroe illo descripto Dei potestas effertur qua documenta illa edi posse probatur, ita hoc loco; et ut 40, 8. 12 seq. potentia Dei magnifice exhibetur tamquam pignus promissionum, ita hoc loco omnipotentis creatoris rerum omnium et conservatoris virtus in medium profertur, ut omne dubium quomodo eximia illa sint exsequenda funditus tollatur. Nam qui coelum creavit creatumque continuo conservat, qui expandit, fundat (hebr.) terram et. genimina eius et omnibus viventibus halitum et vitam subministrat, etiam id quod constituit facere poterit efficere. Ordinem rerum creatarum eum sequitur vates quem in Genesi legimus. Et quia Deus iustitiam, rectum ordinem rerum, et sanctitatem in terris constituere vult, vocavit eum, similiter ut alter heros ad Dei opus est vocatus (41, 2); et quem vocavit, etiam efficaciter tuetur in suscepto labore, ei assistit, eum ab omni periculo et infestatione servat, sicuti alteri quoque erat promissum 41, 3; 45, 2. Ad quid vero praeprimis sit vocatus et a Deo missus, sequentibus proponitur : « e£ dedi te in foedus populi, in lucem gentium, v. "1 ut aperires oculos caecorum et educeres de conclusione vinctum, de domo carceris sedentes in tenebris »; — ergo iüstitiam illam divinam et pro populo Israel et pro gentibus afferet ; quare dicitur dari in foedus populi, i. e. ut sit mediator foederis pro populo, ut foedus illud cum populo quod propter populi peccata erat violatam denuo restituat novumque condat; esse igitur debebit angelus testamenti, uti Mal. 3, 1 eum vocat (Malv. sim. Mald. Sanct. Mar. Osor. Lap. Men. Tir. Schegg, RoM. Troch.); et praeterea gentibus clarissimum afferre debet lumen doctrinae et lumen gratiae, ut sedentes in tenebris luce divina collustrentur (cf. 9, 2); idem ergo munus ei assignatur quod 49, 6 : servus ad suscitandas iribus Iacob et faeces Israel convertendas, et ut sit salus Dei usque ad extremum terrae. Uti ergo per eum lux esta(ferenda gentibus, ita foedus populo, foedus scil. novum et sublime (cf. Ier. 31, 31), de quo iam Osee: et percutiam cum eis foedus (2, 18 seq.), quod foedus iustitia, iudicio, misericordia, fide constituetur. Unde quemadmodum gentes non sunt illa lux, ita etiam populus non ipse est foederis huius mediator, verum alius servus a populo distinctus, qui populum cum Deo reconciliat et tamquam alter Moyses foedus a Deo ad populum perfert et populum cum Deo coniungit. Foedus prius violatum est per peccata ; ergo cum servus foedus debeat restituere, eo ipso debebit peccata abolere, remedia contra illa praebere et sanctitatem promovere. Haec bona utpote populo in patriarchis promissa, foederis nomine apte designantur, dum pro gentibus lucis appellationem sortiuntur, qua bonorum illorum indoles, natura, finis et participatio quaedam lucis increatae, ipsius divinitatis, apte declaratur. Foedus autem et lux in v. 7 accuratius definiuntur : oculi caecorum sunt aperiendi, e carcere et tenebris sunt educendi. Qualis intelligatur caecitas et qualis carcer, iam colligi potest et debet ex servi huius natura et institutione(v. 1) et ex eo quod iudicium proferet gentibus, in veritate educet iudicium, quod insu[ae legem eius exspectant et quod vocattis sit in iustitia (v. 3. 4. 6). Tenebrae igitur ignorantiae rerum divinarum et carcer peccati et iniquitatis intelliguntur et ab hisce liberabit servus Domini. Unde tamquam /iberator ac redemptor spiritualis describitur et novum indicatur foedus et tempus messianicum, quoablato errore et peccato destructo Dei cognitio et sanctitas ubique dominatur, uti Isaias iam saepius docuit; cf. 2, 9; 4, 4-6: 9, 1; 41, 4 seq. Z5, 85: 26, 3: 29. 98.: 32, 1; 95, S. De hoc foedere vide plura 54, 10; 35, 3; 59, 91; 61, 8. Neque quod ipse dicitur dari in foedus populi, locutio est audacior; nam Ios. 3, 14 (hebr.) ipsa arca, foederis sanctuarium et symbolum divini commercii et. bonorum Dei, dicitur foedus; ergo etiam ille qui foederis est effector et bonorum illorum largitor et vinculum quam maxime sublime quo genus humanum Deo coniungitur, apte foedus appellatur, uti alias quoque se lucem, resurrectionem, viam, veritatem, vitam etc. nominat, quia ea in se habet abundantissime et cum aliis communicat. Est igitur . lumen ad revelationem gentium et gloria plebis Israel, cum gloria Israel in foedere illo reposita sit; per eum ergo urim et tummim, lux et probitas, doctrina et veritas, generi humano affertur et ad talem effectum Deus omnipotentiam suam in coelis et in terra et in omnibus viventibus conspicuam oppignerat (v. 5) et nomen suum /aAve et gloriam suam incommunicabilem in medium affert. Tamquam sigillum et confirmationem Deus nomen suum apponit essentiale et gloriam maiestatis incommunicabilem
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v. 8 «ego Dominus, hoc est nomen mewn; gloriam meam alteri non dabo et laudem meam sculptilibus » ! — ego Iahve, qui ut est in se actus purissimus, ita ver- .bum suum complet, qui hoc nomen ut foederis initi signum et pignus assumpsit (cf. quae notavi ad Os. 2, 20; 12, 5. Ioel. 2, 32). Haud incongrue monet Sanct.: « illud ego Dominus nota est et quasi familiaris subscriptio, qua Deus decreta sua atque mandata consignare et divi-. na auctoritate confirmare et commendare solet, ut habes in Levit. cap. 18 et 19 centies ». Uti in rebus gestis herois illius gloria Dei et laus elucet (cf. 41, 4. 93), ita in huius servi opere gloriam Dei collocari asseritur. Per hunc enim cognitio Dei et ius divinum per orbem universum debet propagari (v. 1. 3. 4. 6. 1) et quia Deus id vult, propterea eum vocat, eligit, sustentat ; per eum ergo canticum illud « plena est omnis terra gloria eius » (6, 3) complebitur; in hac vero gloria Dei ultimus ac supremus finis operum Dei continetur ; quare in ea ratio habetur valentissima et pignus certissimum impletionis. Cum enim gloriam suam alteri non deti. e. necessario gloriae suae .aemulator sit, etiam id a quo gloria eius quam maxime dependet peragere et efficere debebit, id est promissa et vaticinia implere (cf. 48, 11). Unde bene advertit Mald. verba haec modum exhibere confirmandi ac pene iurandi (sim. Malv. Sancl.). Atque talia Deus annuntiat antequam fiant ; quemadmodum cap. 41 summopere effertur ea fuisse praedicta antequam orirentur, ita hoc quoque loco in tali vaticinio insignem Dei cerni scientiam et potentiam declaratur
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v. 9 « quae prima fuerunt, ecce venerunt ; nova quoque ego annuntio ; antequam oriantur, audita vobis faciam » ; — hehr. magis nervose et ad rem antequam germinent, i. e. antequam germen aliquod adsit eventus futuri, ex quo coniectura fieri possit ; nihil ergo adest in rebus humanis, nihil in rerum natura, ex quo dignosci vel coniici posset. quid futurum esset et tamen Deus certo praedicit. Proinde vaticinium describit propheta quod editur diu antequam res exsistat, quod editur eo tempore, quo res praedicta ne in prima sua inchoatione quidem neque in parvis initiis oriri inceperit. Prima quae praedixit, in universum accipienda sunt (cum S. Hier. aliisque) de oraculis olim per Moysen et prophetas datis ; ita enim priora nixUx^n constanter in hac parte adhibentur ; cf. 41, 22; 43, 9. 48; 46, 9 et praeprimis 48, 3 quo in loco argumentum hoc ex vaticiniis olim datis et eventu completis uberius ab ipso propheta proponitur ; praeterea vide usum vocis 59, 4; 61, 4; 65, 16. 1'l1 et in parte priore 1, 26. Nova sunt quae nunc annuntiantur. Illa priora evenerunt, ut totus populus testis est ad quod testimonium 48, 3. 6 diserte provocatur ; eadem ergo pignori sunt et documento fore, ut nova quoque quae nunc annuntiantur eventu compleantur. Ceterum vide 43, 19, 44, 26 ; A8, 6.
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v. 10 « Cantate Domino canticum novum, laus eius ab extremis terrae ; qui . descenditis in mare et plenitudo eius, insulae et habitatores earum » | — salutem esse universalem v. 1. 4. 6 dictum est; unde quam maxime conveniens, ut praeconia quoque sint universalia, sicut Dei quoque potentia in salute efficienda ex universa rerum coelestium et terrestrium creatura v. 5 probata est. Et si nova annuntiantar, dignum est ut canticum novum sit (For.) i.e. carmen eousque inauditum, quod in veterum rerum foederisque ordine non exprimi neque plane compleri poterit ; atque revera canticum novum illi quoque psalmi vocantur quandoque, in quibus iam omnes gentes ut Dei laudum praecones gloriam Dei celebrantes inducuntur (cf. Ps. 32. 93. 97. Vaeg.). Optat vates, ut canticum hoc resonet ab extremis terris, ut laeto sonitu pervadat omnes terras; ut qui descendunt in mare i. e. nautaeet plenitudo eiusi.e. quidquid mari continetur et demum regiones omnes longinquae earumque incolae ad hanc laudationem magna inter se aemulatione conspirent. Cernuntur enim res creatae tamquam sociae et participes et poenarum hominum et eorum quoque felicitatis , (cf. 11, 6. Am. 9, 13. Os. 2, 21. Ioel 3, 18 etc.); unde facile fluit, ut ad consortium: quoque laudum divinarum invitentur (cf. Dan. 3, 63. Ps. 95, 11; 97, 7. 148 etc.). Est enim vehementer laetantium, ut omnia etiam inanimata ad gaudii et. exsultationis significationem maximam quasi linguis donent, ut multiplicibus encomiis beneficii accepti magnitudinem extollant. Ab admonitione orbis universi sacer vates ad regiones se convertit patriae vicinas ; nam eas quae Palaestinae adiacent terrae Domini speciatim decet Dominum laudibus honorare
Cum ergo Deus tam praeclara annuntiaverit et effecturus sit et gloriam suam per orbem terrarum notam facturus sit, aequum est, ut laudes eius ab omnibus celebrentur. Hae laudes hoc loco eo aptius inseruntur, quia hisce quam pulcherrime describitur quantam felicitatem servus Domini opere suo perfecto hominibus attulerit. Quemadmodum igitur supra 41, 5 seq. refertur quid heros ille bellicis suis expeditionibus effecerit et qualem terrorem gentibus incusserit, eodem modo nunc quid servus Domini effecerit, quid opus eius valeat in homines, a propheta subiicitur, subiicitur autem carminis forma, quo orbis universus ad laudes Deo concinendas admonetur. Idque quam maxime apte. Nam postquam Deus v. 8 gloriam suam oppigneravit, iure tamquam pulcherrimus operis servi Domini effectus exhibetur orbis terrarum hane gloriam Deo rependens. Atque revera orat Messias : Pater clarificavi nomen tuum (Ioan. 17, 4); unde opus eius hac Dei glorificatione praeclare exhibetur et simul ostenditur per eum demum id compleri quod 6, 3 tamquam omnium Dei operum finem et terminum assignari ab angelis audivimus. Et quia nove v. 9 annuntiata sunt, fit admonitio
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v. 11 « sublevetur desertum et civitates eius, in domibus habitabit Cedar ; laudate habitatores Petrae, de vertice montium clamabunt » ; — hebr. tollant desertum et urbes eius vocem, pagi (quos) inhabitat Cedar ; exsultent habitatores Petrae, de vertice montium iubilent. Legit S. Hier. in comment. levet desertum vocem suam ; sublevetur. in vulg. explica cum Mald. aliisque : laetitia exsultet vel excitent se et erigant ad Deum laudandum (For.). Desertum intellige arabicum ; regiones gregibus nutriendis aptae iam vocari solebant desertum ; quare in tali deserto adesse arces, castella, habitabant quod inter Arabiam petraeam et Babyloniam interiacet; « Cedar quondam inhabitabilis fuit regio trans Arabiam Saracenorum » (S. Hier.) ; cf. ad 21, 6. Petra vel Sela, urbs Edomitarum; cf. 16, 1. Has regiones urbesque poetica figura admoneri, ut iubilent, verbis ipsis clare edicitur et comparatione factà cum nsulis maris vehementer svadetur, uti iam advertit Sanct. : « hoc loco in Cedar, deserto, Petra de provinciis Palaestinae proximis videtur agi, sicut prius in ?nsulis maris et extremis terris de illis quae longe sunt ». Quare explicatio, desertum intelligi de paganorum moribus et ingenio, Sela vel Petram de cordium duritie et sterilitate gentium, Cedar de nigredine morum tenebrisque ignorantiae gentium et hisce omnibus instituta gentium describi et loca; quae ad Christi evangelium postea vocabuntur (cf. Hahn), a simplici sensu longius abesse videtur et solum ex consequenti erui posse eo fere modó, quo antea deserta loca conseri, arida fontibus scatere, horrida et inculta amoenitate donari dicebantur (cf Osor. Sanct. Tir.). Demum canticum concluditur, dum eius argumentum denuo proponitur et in universum orbem spargi iubetur
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v. 19 « ponent Domino gloriam et laudem eius in insulis nuntiabunt » ! — Deo attribui gloriam et laudem eius per terras omnes praedicari hic demum est términus ad quem cuncta Dei opera et imprimis opus tendit messianicum. Hac repetitione comparata cum v. 10 initio cantici declarari dixeris laudes Dei continuo esse canendas, ita ut ab earum sono terra sileat nunquam. Igitur carmen id exprimit fieri, quod v. 8 Deus postulaverat et quod seraphim cantantes annuntiaverant (cf. 6, 3) et quod vates 12, 1 seq. 95, 1 seq. 26, 1 seq. 35, 1 indicaverat. — Alii etiam v. 13 adiungunt. (cf. RoAl. Del. Naeg.) ; sed perperam. Nam eo versu, ad initium liberationiset operis illius, cuius effectus praeclarissimi hoc celebrantur carmine, fit reditus, dum dicitur Deum causam sui populi magno studio suscipere tuendam, et praeterea eo versu argumentum continetur et proponitur, cui subsequentia v. 14 seq. superstruuntur ; ergo carmen v. 12 absolvitur id quod eo etiam indicatur, quia ad id redit a quo initium captum est ita, ut in suos quasi sinus et circulos revertens in se ipso concludatur, quemadmodum in lyricis non raro fieri perspicitur. Ad hanc partem absolvendam restat, ut quis sit servus Domini paucis discutiatur. Si verba ipsa munusque assignatum spectaveris, aliqua cum heroe in cap. 41 similia, multa vero deprehendi dissimilia fateberis. Uterque suscitatur et vocatur a Domino, uterque magna Dei potentia fuleitur et in opere suo protegitur ; per utrumque gloria Dei innotescit. spectabilem accedere ad cap. 41 in explicatione iam ostensum est. Hisce vero opponuntur satis multa quae dissimilia sunt : servus hic spiritu. Dei plenus est, Deoque summopere placet ; summa in eo cernitur mansuetudo, suavitas, clementia ; ab omni strepitu longissime abest — ille vero cap. 41 gentes regesque conculcat, bellico terrore omnia replet ; huius legem insulae desiderant, illum horrent ; hic Dei normam et religionem in terris constituet, foedus innovabit, gentes illustrabit e tenebris et carcere eductas, ille solum regna destruet gentium, sed lerusalem bonum afferet nuntium. Unde luce clarius est hunc servum - alium esse ab heroe illo, non esse Cyrum. Quare in tanta utriusque descriptionis diversitate, immo oppositione (cf. 41, 9. 3. 5. 95 et 49, 2. 3. 4. 6. ')) sane mirum est, voluisse aliquos (Koppe, Hensler, Doederlein, Bauer) Cyrum nihilominus describi ; quae expositio refutatione iam non iadigebit. Alii ipsum populum Israel designari contendunt vel si non integrum populum, saltem partem meliorem seu theocraticam et piam, vel peculiari ratione prophetam ipsum et generatim prophetas aut sacerdotes et prophetas. Ad talem explicandi rationem potissimum accedunt rationalistae, quos sat multos enumeratos habes apud Ges. Kn. et quorum agmini hoc loco etiam Ha/m sese adiungit exponens de populo Israel. Verum hae interpretationes omnes neque verbis concordant neque iis quae apud ipsum prophetam vel antecedunt vel sequuntur neque eventu commendantur. Atque primo quidem cum 41, 2 seq. de heroe, de Cyro, sermonem fieri isti omnes concedant et res ipsa loquatur, sane iam quasi a priore potius exspectamus cap. 42, 1 seq. cum simili forma sermo texatur, de uno aliquo fieri mentionem, uni Cyro unum aliquem adiungi, opponi, quia in utroque loco eodem plane modo semper de uno verba funduntur. Ergo nisi clarissima indicia adsint, nomen aliquod multitudinem complectens subintelligendum esse, nemo sibi iure persuadebit uni Cyro eodem dicendi genere opponi quandam multitudinem, vel personae uni opponi moralem personam e pluribus collectam. Atqui talia indicia ut adsint tantum abest, ut excludantur et exsulent omnino. Cum enim v. 3 . adeo laudetur mansuetudo et benignitas, aperte supponitur ut laus consistere possit, eundem habere ius et potestatem utendi severitate et vindicta et ulciscendi in peccatores; talia autem nec populo nec pro- . phetis vel sacerdotibus attribui possunt. Neque ullo pacto intelligitur, quomodo populus vel prophetae sint novi foederis mediatores, ita ut de iis valere possit : dedi te in foedus populi ; Hitz. removet difficultatem vertens : faciam te in populum foederis ; sed negligit insigniter grammaticam et logicam, cum foedus populi invertat ut populum foederis extundat. Neque populus neque prophetae gentibus legem et lucem attulerunt, neque vinctos in libertatem vindicarunt. Haec omnia autem is praestitit praeclaro modo quem et iudaica traditio et conspirans interpretum christianorum expositio hoc'loco agnoscit et quem ipse Isaias clare designat, Messias scil. Ut ab ipso propheta ordiamur, is hoc loco describitur, qui iam 11, 9 spiritu Dei plenus exhibetur et cuius opera fit, ut terra scientia Dei repleatur 41, 9, qui iam 9, 2 ut lux gentium proponitur et ut liberator 9, 4 et ut talis qui in iudicio et iustitia res omnes regni theocratici administrabit. Ergo idem qui cap. 9 et 11 describitur, etiam hoc loco exhibetur. Ita quidem ex antecedentibus. In subsequentibus vero cap. 49 ea quae hoc loco dicta sunt, iterum a propheta fere totidem verbis de uno aliquo asseruntur, quem Messiam intelligi, etiam clarius eo loco patebit. Messiam hoc loco designari, antiqua Iudaeorum traditione confirmatur; ita eius testimonium iam exstat apud Chald. qui scribit ad 49, 1 : ecce servus meus Messias (NT'V'2) eamque sententiam etiam Galatino (de arcanis veritatis cath. lib. 10 cap. 41) et praecipue a fHeinke (Messianische Weissag. II p. 8) qui v. g. affert rabbi Abarbanel dixisse omnes qui non de Messia explicent hunc locum esse caecitate perculsos. Iam si ad testimonia convertimur domestica, primum locum merito sibi vindicat quod habet S. Matth. 12, 16 seq. : «et praecepit iis ne manifestum eum facerent, ut adimpleretur quod dictum est per Isaiam prophetam dicentem : ecce puer meus quem elegi » etc. ; ubi evangelista Christi indolem mitem et suavem ex consulto depingere vult, quo malitia pharisaeorum magis eluceat, qui consilium faciebant adversus eum, quomodo perderent eum (v. 14) ; quae Simeon senex de Messia praedicat: lumen ad revelationem gentium (Luc. 2, 32) proxime ad nostrum locum vel (quod idem est) ad 49, 6 accedunt; item quae Paulus arguit Act. 13, 46. 41. Dein apud SS. Patresinnumera fere exstant testimonia quibus constat eos verba ea ad unum retulisse Messiam ; affert Reinke l|. c. ampla et clarissima ex Iustino, lrenaeo, Tertulliano, Cypriano, Chrysostomo, Eusebio, Theodoreto, Ephraem, Hieronymo; etiam plura ex Origine, Novatiano, Lactantio, Hilario pictaviensi, Phoebadio, Basilio, Gregorio nazianzeno, Theodoreto heracleote, Gregorio nysseno, Ambrosio, Epiphanio, Augustino, Cyrillo alexandrino, Theodoreto, Leone Magno, Prospero aquitano etc., affert Tailhan S. I. in editione altera Analysis biblicae olim a Kilber adornatae (Parisiis 1856 I p. 318). Eadem est sententia interpretum catholicorum, quam etiam inter protestantes tuentur multi, quos recenset Reinke l. c. p. 13 et e recentissimis Del. Vaeg. aliique, quos An. Diestel enumerat (p. 498). Is. 42, 4-4 115 iidem alia metaphora dicuntur in domo carceris sedentes in tenebris; uti ergo luz intelligitur, eodem modo a contrario intellige caecos et qui iis adiunguntur vinctos; ita habes unam et concinnam explicationem, quam misere discerpis, si cum adversariis lucem et caecos metaphorice, vinctos proprie acceperis. Dein obiicit Ges. non intelligi Messiam quia de servo Domini ut iam praesenti sermo fiat. Sed si revera iam praesens adest, quando vel Isaiae tempore vel tempore exsilii soluti gentibus lex Domini est allata, quando et ubi eo tempore in veritate eductum est iudicium? Si iam praesens est, quomodo v. 9 dici potest : antequam germinent nova illa, audita vobis faciam? Sed notum est prophetas res futuras ita describere, ut iis in visione obversantur. Ceterum rem indicari futuram, clarissime habes in v. 9 expressum. Alii opponunt, Messiam solum ut iudicem gentium exhiberi (14, 10), servum autem Domini ut doctorem ; ergo alium esse servum a Messia. Praeclara obiectio! Sollemne est apud prophetas scientiam Dei tempore messianico diffundi per orbem (cf. 2, 3. 11, 9); si autem hoc, quare Messias non doetor gentium nominari posset? Praeterea Messias 9, 7. regnum dicitur confirmare et corroborare in iudicio et iustitia; sed quomodo hoc fieri potest, nisi ipse doceat iudicium et iustitiam? super eum requiescit spiritus sapientiae, intellectus, consilii, scientiae, pietatis (11, 2), quid plus requiritur, ut sit doctor gentium ; vel an Messias haec omuia in se ita concludere 'censendus erit secundum adversarios, ut nihil cum aliis communicet? — Alia quae obiiciuntur, melius cap. 49. 53 erunt discutienda. Anc. — Exsurgit Deus tamquam bellator fortis ad populi sui causam vindicandam , diu se continuit et populum hostibus vexandum permisit ; verum iam deiectis obstaculis populum suum salute donabit, idololatrae vero confundentur (42, 13-17). Simul cum iis confundentur ii ex Israel qui vocem Domini neglexerint et propterea miseriis traditi sunt, in quibus constituti tamen Deum agnoscere eique obedire noluerunt (42, 18-23). Sed pro piis magnifica repetuntur promissa ; eos proteget eosque colliget ex dispersione de omnibus terrae plagis ; quae vaticinia publice edita ante eventum numen divinum clare ostendunt (43, 1-13). Haec vaticinia quaenam sint denuo exponuntur : uti olim populum ex Aegypto mirabiliter eduxit, ita e Babylonia deiectis hostibus liberabit gloriose et hoc beneficium gratuito praestabit iis qui tale minime meriti sunt, sed quos propter peccata debuit hostibus opprimendos tradere (43, 14-28). Sed populum quem ab initio sibi formavit larga beneficiorum effusione ditabit, ita ut alienigenae quoque certatim se huic populo atque huic Deo addicere studeant. Haec Deus annuntiat antequam fiunt, uti testes sunt omnes, ita probans numen divinum sibi soli competere (44, 1-8). Cultores autem idolorum omni confusione digni sunt; ipse enim modus vocationis suae ac digniiatis suae memor sit Deoque redemptori benevolentissimo laudum praeconia concinat (44, 9-23). Postquam vates liberationem generali quadam ratione annuntiavit et delineavit Deoque potentiam minime deesse demonstravit (cap. 40), iam cap. 41 et 49, 1-12 duos nobis ostendit viros a Deo vocatos qui consilia Dei de populo suo exsecutioni mandabunt ; alter est bellicosus et invictus triumphator qui conculcatis hostibus Sioni et lerusalem faustum afferet nuntium ; alter mansuetus ac benignus qui populi sui novi foederis mediator lucem cognitionis divinae gentibus afferet et ita tenebras illas dispellet carceresque effringet quibus humanum genus misere tenebatur. Et haec quidem hactenus. Iam in sequenti oratione vates de duplice hac liberatione ita disserit, ut illam tamquam unum Dei beneficium maxime insigne considerans Deum eius effectorem exhibeat, qui opus illud praedixit declarans suam divinitatem oraculo edito et praestabit gratuito ex mera gratia, ut gloria sua innotescat omnibus. In hac oratione potissimum adverti oportet quod apud prophetas saepe cernitur, varia Dei beneficia quae ad unum quoddam opus Dei grande pertineant et ad illud tamquam per gradus quosdam populum adducant, a prophetis considerari quasi unum quoddam simul exsistens, ita ut inchoationem praeparationemque et ultimam summamque perfectionem non distinguant, sed una et quasi continua delineatione exhibeant. Unde fit, ut in rebus particularibus modo id efferatur quod ad inchoationem spectat, modo subito transitus fiat ad ultimum rei fastigium, modo ex rei initiis et ulüimo exitu unum quoddam descriptione prophetica confletur, qua in re norma divina singulis epochis substans in se consideratur absoluta et quasi separata a particulari forma et eventu singulari, sed induta ratione generali singulos eventus in se complectente. Is prophetandi .. modus describitur, cum v. g. Sasb. dicat : « utramque captivitatem et liberationem e captivitate ita miscent prophetae, ut saepe nescias, quo respiciant » ; de qua re vide quae ad cap. 40 notata sunt et quae aliis locis adverti (ad Os. 11, 11. Soph. 3, 20. Zach. 2, 4-5; 10, 10-12 etc.). Est igitur haec oratio quasi quaedam consideratio ac meditatio de liberatione in antecedentibus duplici modo proposita quae nune ut unum Dei opus describitur. Et ut talis apte subsequitur partem antecedentem et hoc loco inseritur commode ; nam in subsequentibus a 44, 94 et deinceps prior liberatio accuratius in se delineatur, dum a cap. 49 et in seq. secundus liberator eiusque liberatio speciali modo depingitur. lta tota haec prophetiae pars pulcherrima consistit unitate et concinnitate. Depingitur Deus potentissimus populi sui oppressi causam suscipiens et ad praeclaram victoriam perducens. Cum prior ille heros (41, 9) tamquam bellator descriptus sit, Deus auctor primarius in narratione hac prosopopoeica operum Dei (Malv.) apte schemate simili proponitur
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v. 13 « Dominus sicut fortis egredietur, sicut. vir proeliator suscitabit zelum ; vociferabitur et clamabit, super inimicos suos confortabitur »;— vel inimicis suis se heroem praestabit, contra eos fortissimum se exhibebit (hebr.). Quando magnum aliquod opus peragendum est, Deus dicitur egredi (cf. Mich. 4, 3. Is. 26, 21); rem fore insignem, eo declaratur quia Deus zelum suum suscitabit (cf. 9, 7. Zach. 1, 14); « excitabit sese ad iram, ut viri bellicosi facere solent, cum proelium committunt » (Mald.), fervorem, aestum, aemulationem exseret; bellico clamore animum prodet invictum et pugnandi et vincendi cupidissimum. Insigni igitur forma Deum proponit qui omnino opprobrium populi tollere et ad conditionem florentem eum perducere vult. Atque iste animus et zelus eo augetur, quia diu iam populum misere iacere permisit, quasi eius cura non tangeretur vel virtute careret ad. opem ferendam
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v. 14 « tacui semper, silui, patiens fui ; sicut parturiens loquar, dissipabo et absorbebo simul » ! -— tribus membris se populi opprobrium diu permisisse profitetur, totidem se dedecus illud removere spondet. Hebr. silui a saeculo, quasi a tempore longissimo, cum illa scil. exaggeratione qua animus amore ardens omnem moram impatienter ferens eam censet longissimam ; siluit Deus scil. dum hostes in eum et populum oppressum convicia iactarent ; est enim ex gentium acceptione vilis conditio populi deo tutelari dedecori et ignominiae eiusque impotentiae documentum ; tacuit, dum eius populus afflictus iaceret et fidelissimus quisque Dei cultor ingemisceret et lugeret et theocratiae conditionem abiectam deploraret (cf. Ez. 9, 4); sese continuit (hebr.) quo est amore ac clementia, iam diu urgebatur ad opem ferendam, sed iustitia sua misericordiam cohibuit et affectum amoris quasi compressit, ut debitae antea peccatis poenae luerentur. Sed quae diu sinu. cohibuit, nunc impetu magno demum erumpunt ; hune impetum, hunc ardorem et zelum tria alia membra depingunt. Deus consilium misericordiae et gratiae diu conceptum et sinu gestatum iam edere vult et in opus deducere; unde imagine parturientis proponitur : ut parturiens vociferabor, suspiria ducam, anhelabo (hebr.) ; « elegans similitudo a feminis parturientibus quae pro dolore quo halitum diuüius continent eo maiore impetu refundunt ac frequentius halitum emittunt ac resorbent, spirant, ac respirant » (Malv. ; sim. Sanct. For. Osor.); solent enim homines, ut notat Mald., qui diu iram compresserunt silentiumque tenuerunt, in magnum tandem clamorem erumpere, sicut et mulier pariens, quae se aliquantisper continens fortius postea vociferabitur. Exhibetur ergo Deus uti Ps. 77, 65, qui iram diu ceompressam in hostes effundit et tempore vindictae halitu suo quasi vento urente hostes interimit. Deiectio hostium symbolice exprimitur in vastatione et desolatione regionis
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v. 15 « desertos faciam monles et colles etomne gramen eorum exsiccabo, et ponam flumina in insulas et stagna arefaciam »; — in regione plane vastata et deserta hostium vires plane fractas et exhaustas esse declaratur ; furore Domini colles et valles, campi et rivi percutiuntur; rerum mutationem eo symbolo indicat vates, gentes scil. iri spoliatum potentia sua ; si enim regio quaedam privatur aqua, si colles montesque deserti redduntur et omni viriditate spoliantur, extrema ei imminet pernicies vita omni exstincta. Unde gentium potentiam esse in nihilum reducendam designatur. Hac generali notione id quoque includitur, quod multi interpretes in collibus ac montibus speciatim expressum cernunt, fore ut idolorum cultus iis in locis multum exercitus deleatur (cf. Sanct. Lap. Men. Tir. Naeg.). « Quidquid igitur in hostium fortunis amplum et excelsum, quidquid amoenum et floridum, quidquid denique affluentium bonorum copia cumulatum esse videbatur, deprimam et exscindam et facibus coniectis exuram » (Osor.). Habes igitur idem quod 2, 11 ete. declaratum est : pompa humana deiecta gloriam Dei unice iri exaltatum. Dum Deus ita in hostes vindictam exercet, id fit in salutem ac liberationem suorum; iam quidnam partus quasi doloribus (v. 14) efficiendum sit docetur
42:16
v. 16 « et ducam caecos in viam quam nesciunt el in semitis quas ignoraverunt ambulare eos faciam, ponam tenebras coram eis in lucem et prava in recta; haec verba feci eis et non dereliqui eos » ; — salus quam Dominus largietur describitur ut via caecis antea ignota; qua metaphora indoles supernaturalis salutis ad quam homo suis viribus nequaquam pertingere valet optime exprimitur; ipse Deus tenebras debet sua luce et revelatione dispellere et illustrare i. e. ea removere quae in hominis intellectu veritati obsistunt et dein obliqua, distorta vel anfractuosa commutare in recta i. e. quae in hominis voluntate et ratione vitae opponuntur obstacula veritati, removere, ita ut integrum hominem in omnibus suis facultatibus viribusque sanet sanatumque ad salutem adducat. Haec Deus emphatice vindicat sibi tamquam propria quae peragere nunquam desistet : haec scil. quae dico, quae polliceor, feci ea et non reliqui ea (hebr. cf. For.)i. e. ne latum unguem quidem ab eis recessi neque recedam. Quibus rebus in salute hominibus danda opus sit, hisce optimo compendio docetur : tenebras mentis et intellectus removere oportet luce divina qua nova plane et incognita aperitur semita, novaet antea inaccessa acquiritur rerum divinarum cognitio ; dein quae vitae cursum impediant vel intercipiant et voluntatem implicent ac retardent, erunt amovenda gratia Dei, qua anfractus viae et tramites obliqui ad rectae planaeque rationem vitae revocentur (cf. Osor.). Ita demum homo et lumine divino collustratus et virtute divina adiutus semitas Dei sequi poterit. Caecos h. 1. intellige eosdem, de quibus v. 7. ; Haec ergo Deus suis providit : luce eos donat, in suis semitis salutis ac beatitatis collocat ; verum miseria tabescent idololatrae :
42:17
v. 41 « conversi sunt retrorsum; confundantur confusione qui confidunt in sculptili, qui dicunt conflatili : vos dii nostri » ! — dum illi in viis Dei progrediuntur obviam saluti, luci, beatitudini, hi qui idolis adhaerent: cadent retrorsum, magis magisque a luce alienati tenebris et abysso involventur et ignominia et opprobriis obruti, i. e. ab omnibus eiecti et despecti misere interibunt. In hebr. pudefient ; in vulg. ipse vates sacra quadam indignatione eis interitum adprecari exhibetur, ut quam bene meriti sint, exprimatur. Id quod vates tamquam epiphonema singulis huius partis sectionibus subdit : non est pax impiis, iam hoc loco praeoccupat ; mentione enim facta sortis idololatrarum v. 1'1 eorum quoque meminit in Israel qui mente et indole ad eos proxime accedunt et proinde se ipsos salutis oblatae reddunt incapaces. Hos iam adoritur, hos cohortationibus et minis a sua perversitate retrahere et ad Dei consilia amplectenda adducere conatur. Haec autem agens propheta etsi de futuro tempore oracula fundat, suis prospicit aequalibus et a Dei normis aeternis utilia colligit documenta sui temporis necessitatibus accommodata. Quare
42:18
v. 48 « Surdi audite et caeci intuemini ad videndum »! — opportuna admonitio post tot magnalia Dei proposita, quibus si non ad Dei cultum et amorem provocantur, vere surdi et caeci appellandi sunt. Contineri reprehensionem et verbis ipsis talique allocutione satis exprimitur, et subsequentibus valide confirmatar. Itaque id contigisse in populo asseritur, quod in visione inaugurali fore audierat vates; cf. 6, 10 ; facti sunt surdi et caeci! sed quemadmodum ibi 6, 11 terminus perniciei est praefixus, ita ut quam plurimos ab ea pernicie removeat prophetae est adniti. tes, ut simul reprehensionem v. 18 prolatam satis superque probet
42:19
v. 19 quis caecus nisi servus meus? el surdus nisi ad quem nuntios meos misi? quis caecus nisi qui venumdatus est? et quis caecus nisi servus Domini »? — Israel electione Dei et sua ipsius optione est servus Domini, peculium Dei quod sibi elegit ex gentibus, ille qui sollemniter Deo spopondit obedientiam : « cuncta quae locutus est Dominus faciemus » (Ex. 19, 8). Underes est quam maxime indigna, talem populum iam oculos avertisse a viis Domini, iam eius voci aures occlusisse, quamquam Deus continuo per prophetas suos hortator exstitit et in missione prophetarum insigne edidit fidelitatis suae ac benevolentiae documentum (cf. Am. 9, 11. Ier. i, 13. 25; 11, 1; 23, 4; 26, 5; 29, 19 ; 35, 14; 44, 4). Quare statim eius contumaciae poena indicatur ; venumdatus i. e. hostibus traditus et ab iis oppressus est populus et ipsa hac misera conditione suam ostendit rebellionem in Deum secundum legis veteris normam, qua optima quaeque promittuntur legem Dei observantibus, verum cuncta mala et dura servitus et subiectio iis intentantur qui a viis Domini recesserint (cf. Lev. 26. Deut. 98 etc.). Populum hoc loco dici servum Domini in aperto est positum ; id enim iam inducitur v. 18, in quo ii in populo compellantur, qui sint refractarii. Atque ad hos sermo continuatur; hos intelligi elucet quoque ex v. 20 et quam clarissime ex
42:20
v. 20 « qui vides multa, nonne custodies ? qui apertas habes aures, nonne audies » ? — hebr. multa. vidisti et non custodis; aperiendo aures et non audit; subito sermo ad tertiam transfertur personam, id quod ad indignationem declarandam inservit qua populum infidelem iam non alloqui vult. Populus quippe tot Dei magnalia viderat in commodum populi et in punitionem peccatorum patrata; at minime ea observavit, in animo reposuit, verum oblivioni dedit talem Deum relinquens ; toties audivit voces prophetarum per quos Deus loquitur ; at non audit i. e. non dicto audiens erat, non obediebat (cf. Sanct. For,. Lap.). Inter quae Dei beneficia lex a Deo populo data et tota illa institutio primarium locum occupat, qua Israel est electus et edoctus; unde apostatae redduntur inexcusabiles ;
42:21
v. 21 « et Dominus voluit. wt sanctificarel eum et magnificaret legem el extolleret » ; — i. e. et tamen haec erat. benignissima Dei voluntas et gratia populo praestita, ut eum populum sanctificaret i. e. a reliquis secerneret et eum ad. peculiarem suum cultum ac familiaritatem assumeret; populo autem ita in Dei peculium consecrato legem dedit et instituta praeclara, quibus insigni modo de viis Domini erudiretur et in republica theocratica optime constitueretur ; vide v. g. laudes quae legi tribuuntur in Ps. 18. 118 etc. Hebr. e£ Domino. complacuit propter. iustitiam suam ;. reddidit legem magnam et gloriosam (cf. Vat. Mald. For.) scil. ut Deus notam faceret iustitiam suam, qua populi sanctitatem vult et rectum rerum ordinem et qua promissa sua servat et secundum quam consilia salutis exsequi statuit, propterea ei placuit magnam illam ac sublimem legis institutionem et eruditionem populo dare. Ergo effertur, quanta cura Deus populum erudiendum et educandum curaverit per legem | mosaicam quae praeprimis n'*n dicitur doctrina, eruditio, institutio, quam eruditionem ibi coeptam per prophetas singulis generationibus applicare non destitit. Sed quamvis Deus institutione adeo sublimi populi curam gessisset maximam, tamen populus, quia caecum et surdum se praebuit, in miseriis iacet prostratus
42:22
v. 99 ipse autem. populus etc. Populum vero et ipsos etiam Israelitas rebelles iure optimo dici posse servum Domini, quia non solum communi illa omnium creaturarum lege servitio Dei adstricti ei subiiciuntur, verum speciali sponsione ei sint obstricti, pariter manifestum est. Unde populum vocari servum Domini non est cur quisquam miretur. Verum id potius admiratione dignum videtur, quomodo ex hoc loco et hoc usu vocis conficere velint servum Domini, de quo 42, 14 seq. esse eundem qui hie reprehenditur, esse populum. Utique nomen est idem, vox est eadem. Sed num hoc unum sufficit ut idem in utroque loco designari dicatur? Minime gentium. Nam quanta sit inter utrumque locum diversitas, neminem fugere potest : ille in Dei deliciis reponitur, spiritu Dei imbutus est, normam Dei et legem omnes docet, caecos ad lumen educit; hic autem plane in contrariis versatur : est surdus ad Dei vocem, est caecus ipse et magna reprehensione dignus et propterea v. 22 a Deo punitus et hostibus traditus. Quale ergo inter utrumque discrimen! Atque talibus unum eundemque describi iure miraberis esse qui serio affirment (cf. Ros. Kn. Naeg.). Hoc loco servum accipi collective, ut loquuntur, facile fluit ex v. 48 surdi audite et v. 22 comprobaiur; sed 42, 4 seq. nihil tale adest, immo, ut monui, ipsa ad Cyrum oppositione «num intelligi vehementer suadetur. Frustra igitur ex hoc loco et appellatione hac 42, 19 impugnatur expositio 49, 1 de Messia facta, a qua impugnatione unum illud iam omnes debuit deterrere, caecum illuminandum esse ab eo qui ipse sit caecus (v. 7. 19). Textus mas. a plerisque vertitur : ef surdus sicut nuntius meus quem mittam (mitto) ; cf. Mar. Malv. Sanct. et recentiores. Itaque populus ipse dicitur nuntius quem Dominus mittit; potest declarari eo modo quo apud Michaeam (5; 8) dicitur : et erunt reliquiae Iacob in medio populorum multorum quasi ros a Domino et quasi stillae super herbam, eo scil. sensu ut declaretur populum debere reliquis gentibus veram Dei cognitionem afferre (cf. Is. 2, 2). Quamvis hac ratione vituperium augeatur in populum, quia is qui nuntius Dei esse debet seipsum surdum praebet nec Deum vult audire, tamen singulare estet mirum. populum diei nuntium quem Deus mittat, nisi explicaveris, uti Procop. textum eundem apud Sym. exponit, talis scil. populus esse volebat ; ergo ut talem nuntium se populus iactabat, sicuti dicitur Rom. 2, 19. 20 : confidis teipsum esse ducem caecorum, lumen eorum qui in tenebris sunt, eruditorem insipientium etc.; at talis ironia hoc loco non placet neque ullo modo innuitur, Eandem versionem quam praebet vulg. etiam habet Chald. (ad quos misi prophetas meos) eaque optime sensui et contextui accommodatur. Unde erit retinenda. Potest eadem cum For. et Schegg etiam ex textu mas. derivari, si scil.' nux '»Nop tamquam una quasi nolio accipitur et ib suppletur : quis surdus sicul eui mitto nuntium. Verum cum id vel subtilius vel coactum esse videatur, satius erit aliquam textus corruptionem staluere, cui versio vulg. et paraphrasis Chald. Vesüimonium dare videntur, immo LXX quoque, in quorum versione zvpieóovze; numerus pluralis am255n (masa ?) latet et qui ita indirecte versionem vulg. et Chald. confirmant. Lectioni mas. suffragium ferunt Syrus plane, Sym. eo saltem modo, ut habeat 20; (s 6 Kyys2ós pov; omiltit autem quem mitto, saltem prout eius verba Procop. refert. - Varie explicant vocem o»wno ; versio S. Hier. venumdatus derivanda erit a notione reddere, rependere ; ergo is cui repensum est, quae notio ex v. 22 explicata est ; vel ut For. exponit : qui ipse fuit redditus, seu traditus, ut fit in venditione. Alii explicant : pacatus i. e. qui pacem et amicitiam habet cum Deo vel qui in fidem ac tutelam Dei receptus est (Malv. Rohl. Troch. amicus Dei — Ges. Kn. Sein. Del. Or.) vel Dco subditus (Ewald, Hits.) vel perfectus (Mald. Mar. Stier) vel salute praeditus aut beneficio affectas (For. Hahn, Naeg.). Cum in hac reprehensione populus dieatur servus Domini quia ad peculiarem cum Deo habitudinem est assumptus et lalis esse debuit, optime ei nolioni respondet : in Dei familiaritatem receptus, ut vocatio populi divinitus faeta designetur et illa efferatur indignitas amicum qui esse debuit Dei luce Dei repulsa caecutire. Quam merito fiat reprehensio, demonstraturex iis quae apud populum evenerunt ; v. 99 « ipse autem populus direptus et vastalus ; laqueus iuvenum omnes et in domibus carcerum absconditi sunt ; facti sunt in rapinam nec est qui eruit, in. direptionem, nec est qui. dicat : redde » ! — laqueus iuvenum.. explica ex membro parallelo et. ex hebr. : omnes iuvenes illaqueati, laqueis capti sünt (cf. Sanct. Sasb. Malv. For. Mald. Lap.) hebr. illaqueati in. foraminibus omnes ; in tam miseram conditionem devenerunt, quia uti v. 20 indicatur voci Domini non obedierunt ; ipsa calamitate probatum est populum diu et graviter deliquisse; quare cur caecus et surdus dicatur, iam abunde constat. In exsilio degunt bonis suis spoliati, captivitate retenti et in terra alienigenarum quasi carcere quodam inclusi ; a patria avulsis habitatio inter inimicos in regione aliena insolentiae victorum traditis quasi carcer durissimus apparet. Ibi neminem habent qui adiuvet; neminem qui bona erepta, thesauros templi efficaciter ab hostibus repetat ; nemo qui ipsos e potestate inimicorum eruat. Plane inopes sunt. In miserias se proiicere poterant peccatis Deum offendendo, sese liberare non possunt ; Dominus solus et populum liberavit et thesauros templi restituendos curavit (cf. Esdr. 1, 3. 4. 6. 71 seq.). Hebr. n55 nm'wna n5n i.e. illaqueare in foraminibus omnes eos (Malv. Vat.), adhibetur infin. absol. ad descriptionem vividam ; hoe sensu verbum est denominativum a n5 laqueus ; alii derivant verbum à r5 ut sit sensus : gemere, suspiria trahere (cf. Rohl. Naeg. Hahn ; yn cf. 11, 8 foramen ; et esse vertendum in foraminibus suadetur membro parallelo : in domibus carcerum. Versio vulg. facile explicatur, cum m5 sit laqueus et mna iuvenes ; laqueum euam exprimunt LXX et Syrus ; iuvenes praebent Syrus et Chald. quoque cum S. Ilier. Recentiores tamen communiter vertunt ut supra (cf, Kn. Del. Net. Troch.). Utinam saltem in extrema hac miseria constituti recogitarent, a quo et cur ita affligerentur et utinam resipiscerent ! At pauci sunt qui ad meliorem frugem revocantur;
42:23
v. 23 « quis est in vobis qui audiat hoc, attendat. et auscultet futura » ? — hebr. auscultet in. posterumi. e. qui malis eruditus saltem in posterum sibi caveat (cf. Osor.). Haec quae propheta dicit iam aequales suos tangunt. Nam regno israelitico destructo magna pars populi abducta est in Assyriam ; unde quae in v. 22 proponuntur, iam tempore Isaiae vera erant neque tunc aderat qui Israelitas reduceret vel Assyrios cogeret, ut eos dimitterent. Hac autem regni vicini calamitate Iudaei non sunt ad meliorem frugem reducti. Sed id obtinuit, quod postea Ezechiel amare lamentatur (23, 11 seq.), regnum iudaieum poena illa Samariae inflicta non esse emendatum, e contra plus insaniisse libidine. Quare propheta iure merito conqueritur exemplo. vindictae divinae fere neminem erudiri, vere surdos et caecos esse eos ipsos quos prae omnibus servos Domini esse decebat. Iam quid serio sit recogitandum, ne idem ipsis accidat, vel ut a miseriis demum | salvi et incolumes evadant, propheta clare et distincte proponit
42:24
v. 24 « quis dedit in direptionem Iacob et. Israel. vastantibus ? nonne Dominus ipse, cui peccavimus? et noluerunt in viis eius ambulare et non audierunt legem eius,
42:25
v. 93 et effudit super eum indignationem | furoris. sui et forte bellum et combussit eum in circuitu et non cognovit, et succendit eum et non intellexit » ; — in eventibus illis bellicis, in expugnatione Samariae, in cladibus populo Dei illatis ut Domini vindicis manum ágnoscant, monet; mentes eorum revocat a consideratione mere humana, Assyriis longe potentioribus regnum parvum non potuisse resistere ; ad sublimiorem contemplationem causae altioris et administrationis divinae animos evehere studet ; praeit in culpae confessione ; se ipsum peccatoribus accenset, quo facilius reliqui idem cum propheta fateantur et cum ipso dicant : peccavimus ; culpam omnium esse declarat, quo libentius singuli se peccasse non diffiteantur. Cur Israel hostibus traditus sit, fere eodem modo describit, quo sacer auctor causas ruinae recenset 4 Reg. 17, 14. 19. Quia igitur legerà Dei abiecerunt et in viis quas Dominus suis mandatis demonstravit ingredi noluerunt, effudit super eum aestum, iram suam vel aestu iram suam (Malv.) quae ira in bellico furore cernebatur ; hoc aestu divino undique succensi sunt, undique combusti ; at frustra : haec vexatio iis non. dabat intellectum ; nulla castigatione emendati sunt, quare nihil restabat nisi excidium regni. En quam caecus et surdus erat servus qui esse debebat et amicus Dei! In hae descriptione propheta sortem regni israelitici ob oculos habere videtur et ea sorte suos aequales admonere, ne in iisdem incedentes viis demum ad eundem exitum perveniant. Ruinam si non avertere saltem minus reddere calamitosam propheta studet ; quare vult, ut exemplo Israelitarum eruditi non in eadem cum ipsis caecitate et. surditate perseverent. Etiam in regnum iudaicum iam saepius Deus effuderat iram suam et bellica calamitate recalcitrantes castigaverat; proh dolor, deiis quoque maximam partem propheta gemens dicere debet: mon cognovit, Domini manum percutientem agnoscere nolebant, non posuit super cor (hebr.), monita illa divina sine ulla consideratione et attentione dimiserunt, abiecerunt. Id ergo demum fiet quod postmodum Ieremias ingeminavit: desolatione desolata est omnis terra, quia nullus est qui recogitet corde (Ier. 12, 11). Id praevidet Isaias quia inveterata quadam consuetudine ludaei quoque vestigiis Samaritanorum insistunt idololatriae dediti et exterorum regum opem flagitantes ; id fore, uti
42:1
… That descent of the Holy Spirit, in fact, fulfilled two texts, considered messianic, of Sacred Scripture (Ps. 2:7; Is. 61; cf. also Is. 42:1); and the Precursor himself had declared: "After me comes one who is greater than I... and it was precisely to baptize in water that I came, so that he might be manifested in Israel" …
… The parallelism between the "spirit of Jahweh" and the redemption of the oppressed can be founded, better, on Is. 42:1 (48:6); 61:1; Ex. 37:14.
Holiness of Christ and of Mary
… He is the Christ, that is, the Anointed, the consecrated one (Dan. 9:25-26; Ps. 2:2), the righteous one (Is. 53:11), filled with the Holy Spirit (Is. 11:2; 42:1; 61:1-2). The New Testament explicitly ratifies these essential data (Mt. 1:20; Lk. 1:35: the conception of Christ. …
… numerous texts that seem to refer to the Holy Spirit (Spirit of Yahweh, Spirit of God): for example, in Gen. 1:2; 41:38; Ex. 31:3; Num. 27:18, and more often in the prophetic books; Isaiah announces the outpouring of the Spirit upon the Messiah (Is. 41:1; 42:1 ff.; principally 11:1-2, a text that became classic for the enumeration of the gifts of the Holy Spirit) and upon all his people (Is. 32:15; 44 ff.), as later expressed in Ez. 37:12 and …
… will be devastated"; vv. 21 f. announce the prosperity and abundance [also in the texts of Rās Samrah: cf. R. Dussaud, Les découvertes de R. S..., Paris 1937, p. 79 f.] of messianic times; d) he will be filled with the spirit of Yahweh: Is. 11, 1-5; 42, 1 (cf. 61, 1 f. = Lk. 4, 18 f.; divine strength granted temporarily, which in the M. is a permanent gift for his high mission: cf. P. van Imschoot, in Ephem. theol. …
… In the Synoptics this concept of salvation is constant, corresponding in the Fourth Gospel to that of "life" and "eternal life." It is a concept intertwined with that of Redemption (v.) which, already latent in the poems of the Servant of Yahweh (Isa. 42:1 ff.; 49:1-6; 50:4-9; 52:1-3; 53:12), but unknown to the Jews in its full sense, emerges clearly from the Gospel, both in Christ's affirmations that he has come for sinners (cf. Matt. 9:13; …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what …
42:4
… one (Job 22, 22; Ps. 78, 1 Heb.), by the sages (Prov. 3, 1; 4, 2; 6, 23; 7, 2; 13, 14), by the mother (ibid. 1, 8; 6, 20; 31, 26); Yahweh (or his representative) will give it in the messianic kingdom (Is. 2, 3 = Mic. 4, 2; Jer. 31, 33; Is. 42, 4; 51, 4). In this second semantic stage, the t. ("instruction," "teaching") has as its purpose and effect dâ'ath "knowledge." The t. dispensed by the priest has
42:6
… toward ethnics (Ex. 22:21; 23:9; Lev. 19:33 ff.; Deut. 10:18 ff., etc.; cf. H. Lesêtre, Etranger, in DB, II, col. 204); they could embrace the Jewish religion (v. proselutti); and the prophets announce their aggregation to the messianic kingdom: Is. 2:2; 42:6; 49:6; 60:3; Zach. 2:15; 8:23; Mal. 1:11, etc. In the persecutions suffered upon the return from exile (Neh. 5:8; 9:2; 13:1-3) and particularly by the Seleucids (I-II Maccabees) there …
… excellence: Is. 42, 1; 49, 3-5; 52, 13; to whom he will give full glory (ibid. 49, 3), faithfully fulfilling the spiritual mission (ibid. 42, 1, 6 ff.; 59, 3, 6; 50, 4; 53, 11) entrusted to him, namely: to establish the definitive covenant with Israel (ibid. 42, 6 f.; 49, 5, 8; 53, 8), extended to all the nations (ibid. 42, 1, 3; 49, 6 f.; "It is too little that you should be my servant to restore the tribes of Jacob and to bring back the preserved …
… your Savior), which you have established for the benefit of all peoples." The universality of messianic salvation had already been foretold by Isaiah (Is. 2:1 ff.), to be brought about especially through the illuminating work of the servant of Yahweh (ibid. 42:6; 49:6). Simeon, taking up this image, praises God who gave us the Savior as "a light to enlighten the nations," to which he will make known the true religious and moral doctrine, and …
… Salvation will be announced to all nations (Is. 49:6, 8; 42:6). The same is affirmed in the Psalms: all peoples will turn toward God (Ps. 21:28; 85:9). In the New Testament the universality of the salvific will is clearly affirmed by St. …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 - Is. 49:2; Mt. 26:67 - Is. 50:6). Jesus applies to himself Is. 53:12 (Mk. 15:28; Lk. 22:37). No one can doubt that the figure and the mission of …
42:7
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 - Is. 49:2; Mt. 26:67 - Is. 50:6). Jesus applies to himself Is. 53:12 (Mk. 15:28; Lk. 22:37). No one can doubt that the figure and the mission of the S. of Y. fit in …
42:11
Cedar (Hebrew Qēdhār = "Bronzed by the Sun")
… They were a pastoral people with black tents, similar to those of present-day Bedouins, made from the hair of goats or camels (Song 1:4 [Heb. 5]). They also had villages (Isa. 42:11). Flocks were their wealth (Isa. 60:7; Jer. 49:28; Ezek. 27:21). Famous archers (Isa. 21:16 f.) and cruel raiders (Ps. 119 [120]:5), they are mentioned together with the Nabateans …
… P. is mentioned in Is. 42, 11; Jer. 49, 16 and by Abd. 3, which mentions the high dwellings as eagles' nests.
42:19
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
Meshullam (Is. 42:19), Nehemiah, Eleazar, an unknown doctor of the law, an unknown contemporary of the author.
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.