Christ shall bring the Gentiles to salvation. God’s love to his church is perpetual.
Christ shal lead the Gentiles to saluation, euen of the ilandes and vttermost partes of the world. 10. By him the faithful shal receiue much grace, 14. and comforth. 18. The Church stil increasing, 21. admiring herowne felicitie: 25. and the destruction of her enimies.
1Give ear, ye islands, and hearken, ye people from afar. The Lord hath called me from the womb, from the bowels of my mother he hath been mindful of my name.Udite, o isole, e voi rimote genti porgete le orecchie dall'utero della madre il Signor mi chiamò, e del nome mio si ricordò quand'io era nel seno di lei.HEARE ye ilands, and attend ye peoples from a farre. The Lord hath called me from the wombe, from my mothers bellie he hath bene mindful of my name.Audite, insulæ, / et attendite, populi de longe: / Dominus ab utero vocavit me; / de ventre matris meæ recordatus est nominis mei. 2And he hath made my mouth like a sharp sword: in the shadow of his hand he hath protected me, and hath made me as a chosen arrow: in his quiver he hath hidden me.E fece mia bocca quasi tagliente spada: sotto l'ombra della sua mano mi custodì, e di me fece quasi tersa saetta: nel suo turcasso mi tenne ascosa.And he hath made my mouth as a sharpe sword: in the shadow of his hand he hath protected me, & hath made me as a chosen arrow in his quiuer he hath hidden me.Et posuit os meum quasi gladium acutum, / in umbra manus suæ protexit me, / et posuit me sicut sagittam electam: / in pharetra sua abscondit me. 3And he said to me: Thou art my servant Israel, for in thee will I glory.E a me disse: Servo mio se' tu, o Israele: in te io mi glorierò.And he sayd to me: Thou art my seruant Israel, because in thee wil I glorie.Et dixit mihi: Servus meus es tu Israël, / quia in te gloriabor. 4And I said: I have laboured in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.Ed io dissi: Senza pro mi son' io affaticato, senza motivo, e indarno ho consunte le forze mie: il Signore per tanto farà giudizio per me, e la mercede dell'opera mia nel mio Dio è riposta.And I sayd: I haue laboured in vayne, without cause, and in vayne haue I spent my strength: therfore my iudgement is with the Lord, and my worke with my God.Et ego dixi: In vacuum laboravi; / sine causa et vane fortitudinem meam consumpsi: / ergo judicium meum cum Domino, / et opus meum cum Deo meo. 5And now saith the Lord, that formed me from the womb to be his servant, that I may bring back Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength.E adesso il Signore, che fin dal concepimento formommi suo servo, mi dice, ch'io a lui riconduca Giacobbe, ma Israele non si riunirà: ed io sono stato glorificato dinanzi agli occhi del Signore, e il mio Dio è stato la mia fortezza;And now sayth the Lord, that formed me from the wombe to be his seruant, that I may reduce Iacob vnto him, and Israel wil not be gathered together: and I am glorified in the eies of the Lord, and my God is made my strength.Et nunc dicit Dominus, / formans me ex utero servum sibi, / ut reducam Jacob ad eum, / et Israël non congregabitur; / et glorificatus sum in oculis Domini, / et Deus meus factus est fortitudo mea.
6And he said: It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth.Perocché egli ha detto: Piccola cosa ell'è, che tu mi presti servigio a risuscitare le tribù di Giacobbe, e a convertire la feccia d'Israele. Ecco, che io ti ho costituito luce alle genti, affinchè tu sia la salute data da me fino agli ultimi confini del mondo.And he sayd: It is a smal thing that thou shouldest be my seruant to rayse vp the tribes of Iacob, and to conuert the dregges of Israel. Behold, I haue geuen thee to be the light of the Gentiles, that thou mayst be saluation euen to the fardest part of the earth.Et dixit: Parum est ut sis mihi servus / ad suscitandas tribus Jacob, / et fæces Israël convertendas: / ecce dedi te in lucem gentium, / ut sis salus mea / usque ad extremum terræ. 7Thus saith the Lord the redeemer of Israel, his Holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers: Kings shall see, and princes shall rise up, and adore for the Lord’s sake, because he is faithful, and for the Holy One of Israel, who hath chosen thee.Queste cose dice il Signore, il Redentore, e il Santo d'Israele all'anima avvilita, alla nazione detestata, a colui, che è schiavo de' principi: I re, e i principi al vederti si alzeranno, e ti adoreranno a cagion del Signore, per chè egli è fedele, e a cagion del Santo d'Israele, che ti ha eletto.Thus sayth our Lord the redemer of Israel, the holie one therof, to the contemptible soule, to the nation that is abhorred, to the seruant of lordes: kinges shal see, & princes shal rise, & adore for our Lords sake, because he is faythful, & for the holie one of Israel who hath chosen thee.Hæc dicit Dominus, / redemptor Israël, Sanctus ejus, / ad contemptibilem animam, ad abominatam gentem, / ad servum dominorum: / Reges videbunt, / et consurgent principes, et adorabunt / propter Dominum, quia fidelis est, / et Sanctum Israël qui elegit te. 8Thus saith the Lord: In an acceptable time I have heard thee, and in the day of salvation I have helped thee: and I have preserved thee, and given thee to be a covenant of the people, that thou mightest raise up the earth, and possess the inheritances that were destroyed:Queste cose dice il Signore: Ti esaudii nel tempo accettevole, e nel giorno di salute ti porsi soccorso; e ti custodii, e in te fermai l'alleanza del popol (mio), affinchè tu ristori la terra, e entri in possesso delle dissipate eredità:Thus sayth our Lord: In time acceptable I haue heard thee, and in the day of saluation I haue holpen thee: and I haue kept thee, and geuen thee to be a couenant of the people, that thou mightest rayse vp the land, and possesse the inheritances dissipated:Hæc dicit Dominus: / In tempore placito exaudivi te, / et in die salutis auxiliatus sum tui: / et servavi te, et dedi te in fœdus populi, / ut suscitares terram, / et possideres hæreditates dissipatas; 9That thou mightest say to them that are bound: Come forth: and to them that are in darkness: Shew yourselves. They shall feed in the ways, and their pastures shall be in every plain.Affinchè tu dicessi a que', che sono in catene: Uscite fuori: e a que' che son nelle tenebre: Venite a veder la luce. Nelle vie avranno da pascere, e in tutti i piani sarà per essi pastura.that thou mightest say to them, that are bound: Come forth: & to them that are in darknesse: Be ye discouered. Vpon the wayes shal they feede, & their pastures shal be in al plaines.ut diceres his qui vincti sunt: Exite, / et his qui in tenebris: Revelamini. / Super vias pascentur, / et in omnibus planis pascua eorum.
10They shall not hunger, nor thirst, neither shall the heat nor the sun strike them: for he that is merciful to them, shall be their shepherd, and at the fountains of waters he shall give them drink.Non patiranno fame, né sete, né l'ardore del sole gli offenderà, perchè colui, che fa con essi misericordia, li guiderà, e gli abbevererà alle fontane di acqua.They shal not hunger, nor thirst, & heate and sunne shal not strike them: because he that is merciful to them, shal gouerne them, and al the fountaines of waters shal geue them drinke.Non esurient neque sitient, / et non percutiet eos æstus et sol, / quia miserator eorum reget eos, / et ad fontes aquarum potabit eos. 11And I will make all my mountains a way, and my paths shall be exalted.E ridurrò ad agevole strada tutte le mie montagne, e i miei sentieri saranno appianati.And I wil make al my mountaines to be a way, & my pathes shal be exalted.Et ponam omnes montes meos in viam, / et semitæ meæ exaltabuntur. 12Behold these shall come from afar, and behold these from the north and from the sea, and these from the south country.Ecco, che questi vengono da rimoto paese, ed ecco quegli dall'Aquilone, e dal mare, e questi dal Mezzogiorno.Behold these shal come from farre, & behold they from the North and the sea, and these from the South countrie.Ecce isti de longe venient, / et ecce illi ab aquilone et mari, / et isti de terra australi. 13Give praise, O ye heavens, and rejoice, O earth, ye mountains, give praise with jubilation: because the Lord hath comforted his people, and will have mercy on his poor ones.Cantate, o cieli, ed esulta, o terra, risuonate di cantici, o monti; perocché il Signore ha consolato il popol suo, ed avrà misericordia de' suoi poverelli.Ye heauens prayse, and earth reioyce, ye mountaynes geue prayse with iubilation because our Lord hath comforted his people, and wil haue mercie on his poore ones.Laudate, cæli, et exsulta, terra; / jubilate, montes, laudem, / quia consolatus est Dominus populum suum, / et pauperum suorum miserebitur. 14And Sion said: The Lord hath forsaken me, and the Lord hath forgotten me.E Sionne avea detto: Il Signore mi ha abbandonata, e il Signore si è scordato di me.And Sion sayd: Our Lord hath forsaken me, & our Lord hath forgotten me.Et dixit Sion: Dereliquit me Dominus, / et Dominus oblitus est mei. 15Can a woman forget her infant, so as not to have pity on the son of her womb? and if she should forget, yet will not I forget thee.Può ella scordarsi una donna del suo bambino, sicché compassione non abbia del figliuolo delle sue viscere? e se questa potesse dimenticarsene, non saprei io però scordarmi di te.Why, can a woman forget her infant, that she wil not haue pitie on the sonne of her wombe? And if she should forget, yet wil not I forget thee.Numquid oblivisci potest mulier infantem suum, / ut non misereatur filio uteri sui ? / Etsi illa oblita fuerit, / ego tamen non obliviscar tui.
16Behold, I have graven thee in my hands: thy walls are always before my eyes.Ecco, che io ti ho impressa nelle mie mani: e le tue mura mi sono sempre davanti agli occhi.Behold, I haue writen thee in my handes: thy walles are before myne eies alwayes.Ecce in manibus meis descripsi te; / muri tui coram oculis meis semper. 17Thy builders are come: they that destroy thee and make thee waste shall go out of thee.Vengono que', che deon rifabbricarti, e que', che ti distruggevano, e ti smantellavano, se n'anderanno via da te.Thy builders are come: they that destroy thee, and dissipate thee shal goe out of thee.Venerunt structores tui; / destruentes te et dissipantes a te exibunt. 18Lift up thy eyes round about, and see all these are gathered together, they are come to thee: I live, saith the Lord, thou shalt be clothed with all these as with an ornament, and as a bride thou shalt put them about thee.Alza all'intorno gli occhi tuoi, e mira: tutti questi si son raunati per venire a te. Vivo io, dice il Signore, tutti questi saranno il manto, di cui tu sarai rivestita, e te ne abbiglierai come sposa.Lift vp thine eies round about, and see al these are gathered together, they are come to thee: I liue, saith our Lord, for thou shalt be clothed with al these as with an ornament, and as a bride thou shalt put them about thee.Leva in circuitu oculos tuos, et vide: / omnes isti congregati sunt, venerunt tibi. / Vivo ego, dicit Dominus, / quia omnibus his velut ornamento vestieris, / et circumdabis tibi eos quasi sponsa; 19For thy deserts, and thy desolate places, and the land of thy destruction shall now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be chased far away.Perocché i tuoi deserti, e le tue solitudini, e la terra coperta di tue rovine sarann' angusti adesso alla folla degli abitatori, e saran discacciati lontan da te que', che ti divoravano.Because thy deserts, and thy solitarie places, and the land of thy ruine shal now be straite by reason of the inhabitants, and they shal be chased far away that swalowed thee vp.quia deserta tua, et solitudines tuæ, / et terra ruinæ tuæ, / nunc angusta erunt præ habitatoribus; / et longe fugabuntur qui absorbebant te. 20The children of thy barrenness shall still say in thy ears: The place is too strait for me, make me room to dwell in.A te ancor diranno all'orecchia i figli di tua sterilita: Io sono in istrettezze, dammi spazio dove abitare.As yet shal the children of thy barrennesse say in thine eares: The place is straite for me, make me space to dwel.Adhuc dicent in auribus tuis / filii sterilitatis tuæ: / Angustus est mihi locus; / fac spatium mihi ut habitem.
21And thou shalt say in thy heart: Who hath begotten these? I was barren and brought not forth, led away, and captive: and who hath brought up these? I was destitute and alone: and these, where were they?E tu dirai in cuor tuo: Chi è, che questi a me generò? io sterile, che non partoriva, e spatriata, e ridotta in ischiavitù; e questi chi gli ha educati? io destituta, e sola: e questi dov'erano?And thou shalt say in thy hart: Who hath begot me these? I am barren & not bearing, ledde into transmigration, and captiue: and these who hath brought vp? I destitute and alone: & these where were they?Et dices in corde tuo: / Quis genuit mihi istos ? / ego sterilis et non pariens, / transmigrata, et captiva; / et istos quis enutrivit ? / ego destituta et sola; / et isti ubi erant ? 22Thus saith the Lord God: Behold I will lift up my hand to the Gentiles, and will set up my standard to the people. And they shall bring thy sons in their arms, and carry thy daughters upon their shoulders.Queste cose dice il Signore Dio: Ecco, che io verso le genti stenderò la mia mano, e alzerò a' popoli il mio vessillo. E porteranno sulle loro braccia i tuoi figliuoli, e sui loro omeri le tue figlie.Thus sayth our Lord God: Behold I wil lift vp my hand to the Gentiles, & to the peoples I wil exalt my signe. And shal carie thy sonnes in their armes, and thy daughters vpon their shoulders.Hæc dicit Dominus Deus: / Ecce levabo ad gentes manum meam, / et ad populos exaltabo signum meum: / et afferent filios tuos in ulnis, / et filias tuas super humeros portabunt. 23And kings shall be thy nursing fathers, and queens thy nurses: they shall worship thee with their face toward the earth, and they shall lick up the dust of thy feet. And thou shalt know that I am the Lord, for they shall not be confounded that wait for him.E tuoi nutricatori saranno i re, e tue nutrici le regine: colla faccia per terra ti adoreranno, e baceranno la polvere de' tuoi piedi. E conoscerai, che io sono il Signore, e che non saran confusi coloro, che mi aspettano.And kinges shal be thy nourcing fathers, & queenes thy nources: with countenance cast downe toward the ground they shal adore thee, & they shal licke vp the dust of thy feete. And thou shalt know that I am the Lord, vpon whom they shal not be confounded that expect him.Et erunt reges nutritii tui, / et reginæ nutrices tuæ; / vultu in terram demisso adorabunt te, / et pulverem pedum tuorum lingent. / Et scies quia ego Dominus, / super quo non confundentur qui exspectant eum. 24Shall the prey be taken from the strong? or can that which was taken by the mighty, be delivered?Si potrà egli togliere ad un campione la preda? o potrà salvarsi quello, che è portato via da un uomo forte?Shal a praye be taken from the strong? or can that which was caught of the mightie be saued?Numquid tolletur a forti præda ? / aut quod captum fuerit a robusto, salvum esse poterit ?
25For thus saith the Lord: Yea verily, even the captivity shall be taken away from the strong: and that which was taken by the mighty, shall be delivered. But I will judge those that have judged thee, and thy children I will save.Or questo dice il Signore: Eppure saran ritolti al campione i suoi prigionieri: e sarà salvato quel, che era stato portato via dall'uom forte. Quelli poi, che te giudicarono, io li giudicherò, e salverò i tuoi figli.Because thus sayth our Lord: Yea verely, euen the captiuitie shal be taken away from the strong: and that which was taken by the mightie, shal be saued. But those that haue iudged thee, wil I iudge, and thy children I wil saue.Quia hæc dicit Dominus: / Equidem, et captivitas a forti tolletur, / et quod ablatum fuerit a robusto, salvabitur. / Eos vero qui judicaverunt te, ego judicabo, / et filios tuos ego salvabo. 26And I will feed thy enemies with their own flesh: and they shall be made drunk with their own blood, as with new wine: and all flesh shall know, that I am the Lord that save thee, and thy Redeemer the Mighty One of Jacob.E i tuoi nemici ciberò delle proprie lor carni, e come di vino s'inebrieranno del proprio lor sangue: e tutti conosceranno, che il Signore son io, che ti salvo, e il forte Dio di Giacobbe, e tuo Redentore.And I wil feede thine enemies with their owne flesh: and as with new wine, so shal they be embrewed with their owne bloud: and al flesh shal know, that I am the Lord that saue thee, and thy redemer the mightie one of Iacob.Et cibabo hostes tuos carnibus suis, / et quasi musto, sanguine suo inebriabuntur, / et sciet omnis caro / quia ego Dominus salvans te, / et redemptor tuus fortis Jacob.
49:1
Calmet
Give. This fresh discourse continues to Isaias 56:9., relating to the Messias, who is introduced speaking to all the world, Acts 13:47., and 2 Corinthians 6:2. Some apply a part to Cyrus, Isaias, or John the Baptist, as to his figures. (Calmet)
St. Jerome
The prophet has foretold the conversion of the Gentiles, as he now does, like an evangelist. (St. Jerome)
Worthington
Many Jews will embrace the gospel at the end of time. (Worthington)
49:2
Calmet
Sword, penetrating the very soul, (Hebrews 4:12.) and slaying the wicked, Apocalypse 1:16., and 2 Thessalonians 2:8. Without Christ, his ministers can apply this sword to little purpose. Cyrus cut asunder the bonds of the captives by his decree. (Calmet)
49:3
Glory. In the Church, God is adored in spirit and truth. Isaias is ordered thus to address the Israelites.
49:4
God. He will reward the labours of his ministers, though the people be obstinate. The prophets and our Saviour frequently complain, Isaias 65:2., and Mark 9:18.
49:5
Haydock
Will not. Hebrew, Septuagint, etc., "to be gathered." (Haydock)
Calmet
The original text, independent of the Masorets, may have the sense of the Vulgate. Yet there are other proofs of the synagogue's rejection. (Calmet)
Haydock
Protestants, "though Israel be not gathered, yet," etc. Marginal note, or "that Israel may be gathered, and I may," etc. (Haydock)
49:6
49:7
Despised, Christ, Cyrus, or Isaias; though it refer chiefly to our Saviour.
49:9
Calmet
Ways. The captives shall find every convenience. (Calmet)
49:12
49:14
Houbigant
Sion, the Jews, who will at last be converted in great numbers. (Houbigant)
49:16
Haydock
Hands, which were nailed to the cross. Septuagint, "I have delineated thy walls on my hands, and thou art before me always." (Haydock)
Calmet
The Assyrians wore such characters on their hands or necks. (Lucian) (Leviticus 19:28.) (Calmet)
Worthington
Christ will always love his Church, which is of all times and nations. (Worthington)
49:17
Of thee. Sanballat, etc., shall yield to Zorobabel, Nehemias, etc.
49:19
49:20
Menochius
Barrenness, of which thou complainest. He alludes to the captives who returned, and to Christian converts. (Menochius)
49:22
Cotovic. xiv
Shoulders. Thus the Syrians commonly carried children astride. (Cotovic. xiv.)
49:23
Calmet
Nurses. The Persian kings favoured the captives. The greatest monarchs bow before the prelates of the Church, (Menochius) and kiss the Pope's toe. They venerate relics, (Haydock) and greatly enrich the Church. (Calmet)
49:24
Strong. Can I force the Babylonians to yield? Surely, and the devil also, Luke 11:21.
Mighty. Hebrew, "just," in lawful war. Septuagint, "unjustly."
49:26
Calmet
Flesh. They shall attack one another. (Calmet)
Berosus
Neriglissor slew Evil-merodac. (Berosus, apud Josephus, contra Apion i.)
Calmet
Gobrias and Gadatas betrayed and killed Baltassar. (Xenophon 4:5, 7.) (Calmet)
Menochius
In their fury they shall tear their own flesh. (Menochius)
49:1
This word from afarre (& the like) doth conuince (saith S. Ierom) that the prophet speaketh of al nations to be conuerted to Christ. And as this Prophet hath already spoken much of Christ and his Church, so hence forth more especially he sheweth him selfe rather an Euangelist, or an Apostle then only a Prophet. which S. Ierom testifieth of him. Epist. ad Paulin.
49:6
Concordance Act. 13.
49:8
Concordance 2. Cor. 6
49:10
Concordance Apoc. 7.
49:14
The Church of the old testament lamenteth that she semeth to be forsaken, in respect of the manie great benefites bestowed on the Church of Christ.
49:15
But God answereth that he can not, & wil not forget, nor forsake his Church which in dede is al one in the old and new testament, only differing in state, and therfore that which he doth to her in the new testament, perteyneth to the whole Church in general of al times & al places.
49:18
Concordance Isa. 6•.
49:1
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, and a light of the Gentiles. Isaiah also says,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.12
… And immediately he renders the reason of this name, saying, for He shall save His people from their sins . Consider how He who was not yet born could have a people , unless He was in being before He was born . This also the Prophet says in His person, From the bowels of my mother hath He made mention of My name
49:2
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
Origen † AD 254 Origen's Commentary on the Gospel of John 1.36
The texts of the New Testament, which we have discussed, are things said by Himself about Himself. Isaiah, however, He said
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.12
… This also the Prophet says in His person, From the bowels of my mother hath He made mention of My name ; because the Angel foretold that He should be called Jesus. And again concerning Herod’s plot again he says, And under the shadow of His hand hath He hid Me
St Jerome † AD 420 The Letters of St. Jerome 75.5
5. Therefore, my beloved daughter, regard this letter as the epitaph which love prompts me to write upon your husband, and if there is any spiritual work of which you think me to be capable, boldly command me to undertake it: that so ages to come may know that He who says of Himself in Isaiah, “He hath made me a polished shaft; in his quiver hath he hid me,”
49:3
Origen † AD 254 Origen's Commentary on the Gospel of John 1.37
Again, let any one consider how Jesus was to His disciples, not as He who sits at meat, but as He who serves, and how though the Son of God He took on Him the form of a servant for the sake of the freedom of those who were enslaved in sin, and he will be at no loss to account for the Father’s saying to Him:
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… which was born, “Angel of great counsel, wonderful Counsellor, mighty God, powerful, Prince of peace, and Father of the age to come.” Yet the same prophet, even after the union, when proclaiming the nature of that which was assumed, calls him who is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;”
49:5
Origen † AD 254 Origen's Commentary on the Gospel of John 1.37
… the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because “He humbled Himself, becoming obedient unto death, even the death of the cross,” than if He had judged it a thing to be grasped to be equal with God, and had shrunk from becoming a servant for the salvation of the world. Hence He says,
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself .’ And David, knowing this, says in the Psalm, ‘Thy hands have made me and fashioned me ;’ and he who says in Isaiah, ‘Thus saith the Lord who formed me from the womb to be His servant
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… which He has shewn us by the word ‘He created.’ And through the Prophet Isaiah willing to signify the like, He says again: ‘And now thus saith the Lord, who formed me from the womb to be His servant, to gather together Jacob unto Him and Israel, I shall be brought together and be glorified before the Lord
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
St Gregory of Nyssa † AD 395 On the Faith 1
… As, therefore, being the Word, He was for our sakes made flesh, and as, being God, He was made man, so also, being the Creator, He was made for our sakes a creature; for the flesh is created. As, then, He said by the prophet, “Thus saith the Lord, He that formed me from the womb to be His servant
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
67. Why take such delight in that rack of questioning? You hear the name of the Son of God; abolish it, then, or acknowledge His true nature. You hear speak of the womb—acknowledge the truth of undoubted begetting.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
… “Thus saith the Lord, that formed Me from the womb to be His servant, and said unto Me: It is a great thing for Thee to be called My Servant. Behold I have set Thee up for a witness to My people, and a light to the Gentiles, that Thou mayest be for salvation unto the ends of the earth.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… Prince of peace, and Father of the age to come.” Yet the same prophet, even after the union, when proclaiming the nature of that which was assumed, calls him who is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;” and again, “Thus says the Lord that formed me from the womb to be his servant;”
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St Barnabas † AD 61 The Epistle of Barnabas 14
… And again, the prophet says, “Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee.”
St Justin Martyr † AD 165 Dialogue with Trypho 121
… Wherefore He said to Him: ‘It is a great thing for Thee to be called my servant, to raise up the tribes of Jacob, and turn again the dispersed of Israel. I have appointed Thee for a light to the Gentiles, that Thou mayest be their salvation unto the end of the earth.’
Tertullian † AD 220 The Five Books Against Marcion 5.11
… “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ.” Now who was it that said; “Let there be light?” And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”
Tertullian † AD 220 Against Praxeas 11
… “Is it a great thing for Thee, that Thou shouldest be called my Son to raise up the tribes of Jacob, and to restore the dispersed of Israel? I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth.”
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, and a light of the Gentiles.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.24
… and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, as we said before. “Behold,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.10
10. And also with reference to Christ was this (which follows) said. For he said that He was given as a light to all the Gentiles as the Prophet Isaiah said:— I have given Thee as a light to all the Gentiles, that Thou shouldest be My redemption to the ends of the earth .
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.3
… for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet, and in them was fulfilled what in the title of the Cross was written, “The King of the Jews.” For He is King also of the Jews. But “of the Jews” is little.
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;” and again, “Thus says the Lord that formed me from the womb to be his servant;” and a little further on, “Lo I have given thee for a covenant of the people, for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
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St Justin Martyr † AD 165 Dialogue with Trypho 122
… ‘Thus saith the Lord, In an acceptable time have I heard Thee, and in a day of salvation have I helped Thee, and I have given Thee for a covenant of the people, to establish the earth, and to inherit the deserted.’
Origen † AD 254 Origen Against Celsus i.53
… “I have given Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage; saying to the prisoners, Go forth; and to them that are in darkness, Show yourselves.”
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 1.1
… as indeed in my own case too, that sufficient time has not shown itself up to the present. Wherefore He has preserved me for another convenient season, of which He knows Himself, as He says: “In an acceptable time have I heard thee, and in a day of salvation have I helped thee.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.11.21
21. But in the case of some a very long time was not sufficient to make them appear acceptable to the Lord; as, indeed, it seems also in my own case, that sufficient time has not yet elapsed. Wherefore he has retained me for the time which he knows to be fitting, saying, ‘In an acceptable time have I heard thee, and in a day of salvation have I helped thee.’
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… the God of all, the Maker of times and seasons, Who knows our affairs better than we do, while, as a good physician, He exhorts to obedience in season—the only one in which we may be healed—so also does He send Him not unseasonably, but seasonably, saying, ‘In an acceptable time have I heard Thee, and in the day of salvation I have helped Thee
St Jerome † AD 420 The Letters of St. Jerome 108.18
… for the things which are seen are temporal but the things which are not seen are eternal.” She used to say that, although to human impatience the time might seem slow in coming, yet that it would not be long but that presently help would come from God who says: “In an acceptable time have I heard thee, and in a day of salvation have I helped thee.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 104.2
… And in accordance with this true and salutary doctrine, the Apostle Paul also says, “But when the fullness of the time was come, God sent forth His Son;” and God declares by the prophet, “In an acceptable time have I heard Thee, and in a day of salvation have I helped thee;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.3
3. And what are thy days, since thou hast said, “In my days I have called upon Him”? Are they those perchance, in which “the fulness of time came,” and “God sent His Son,” who had already said, “In an acceptable time have I heard thee, and in a day of salvation have I helped thee”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 118.18
… whence he now saith, “This is the day which the Lord hath made;” that is, wherein He hath given me Salvation. This is the day whereof He said, “In an acceptable time have I heard thee, and in a day of Salvation have I helped thee;”
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St Hippolytus † AD 235 On Daniel 2.18
… As also Isaiah says: “Then will He say to those in chains, Go forth; and to them that are in darkness, Show yourselves.”
Origen † AD 254 Origen Against Celsus i.53
… saying to the prisoners, Go forth; and to them that are in darkness, Show yourselves.” And we may see at the appearing of this man, by means of those who everywhere throughout the world have reposed a simple faith in Him, the fulfilment of this prediction: “They shall feed in the ways, and their pastures shall be in all the beaten tracks.”
Origen † AD 254 Origen Against Celsus 8.54
… for Jesus declared this, as was foretold long before His advent by the prophet Isaiah, when he said that “the prisoners would go forth, and they that were in darkness would show themselves.”
St Methodius † AD 311 Some Other Fragments of the Same Methodius 3
… Jesus alone walked on the deep, where there are no traces of walkers, as a free man. For He chose death, to which He was not subject, that He might deliver those who were the bondslaves of death; saying to the prisoners, “Go forth; and to them that are in darkness, show yourselves.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.8
8. So, then, we have changed our creditor, not escaped wholly, or rather we have escaped, for the debt remains but the interest is cancelled, for the Lord Jesus said, “To those who are in bonds, Come out, and to those who are in prison, Go forth;”
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… that you may know how Gentiles then flocked to Him, because He was born the God-man who was to build the church according to the Father’s will—even of other races also. So says Isaiah too: “Behold, these come from far; and these from the north and from the west; and these from the land of the Persians.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the Lord hath redeemed Jacob, and Israel hath been glorified .’ And again; ‘Rejoice, and be glad, ye heavens; let the hills melt into gladness, for the Lord hath had mercy on His people, and comforted the oppressed of the people
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
35. And may these words be spoken now again over you also, Sing, O heavens, and be joyful, O earth ; and then; for the Lord hath had mercy on His people, and comforted the lowly of His people
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St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… even though thou passest through fire, it shall not scorch thee.” By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. “Thou art mine; fear not.” And again, he says, “If a mother forget her children, so as not to have pity on them and give them food, I also will forget you.”
St Basil the Great † AD 379 The Letters 243.3
3. We are writing to those who know these things, for there is not a region of the world which is ignorant of our calamities. Do not suppose that we are using these words as though to give information, or to recall ourselves to your recollection. We know that you could no more forget us than a mother forget the sons of her womb.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
… much more is God, who can not so much as suffer insult, sore vexed on account of thee, who hast committed it. If we, who love by nature, much more He, who is kindly affectioned beyond nature. “For though,” saith He, “a woman should forget the fruits of her womb, yet will I not forget thee.”
St John Chrysostom † AD 407 Commentary on Galatians 3
… ix. 7 .) and again with the Hebrews, “For a testament is of force where there hath been death; for doth it ever avail while he that made it liveth?” ( Heb. ix. 17 .) One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, “Can a woman forget her sucking child?” (
St John Chrysostom † AD 407 Homilies on Ephesians 19
… vii. 9, 11 .) And again, bear what He saith also elsewhere: “Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget thee, saith the Lord.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
… Hear by what means he does it. “Come,” He says, “unto Me, all ye that labor and are heavy laden, and I will give you rest.” ( Matt. xi. 28 .) And again through the Prophet He calls, saying, “Will a woman forget to have compassion on the offspring of her womb? But even if a woman should forget, yet will I not forget thee, saith the Lord.” (
John Cassian † AD 435 The Conferences of John Cassian 13.17
… And He uses this example, because nothing dearer can be found in human nature, saying: “Can a mother forget her child, that she should not have compassion on the son of her womb?” But not content with this comparison He at once goes beyond it, and subjoins these words: “And though she may forget, yet will not I forget thee.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 14
… His guardianship will be surer than can be that of any man, for His are the words “Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yet will I not forget thee.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 1
… To it also all, and especially the oppressed, should appeal and have recourse as to a mother, that they may be nourished by her breasts, defended by her authority, and relieved of their oppressions, because “a mother cannot,” and should not, “forget her son.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… is said, “will show to the whole earth that is under heaven thy glory.” But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, “Behold, I have depicted thy walls upon my hands, and thou art always in my sight.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 61
… and if the power be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; “For the sheep are in My Father’s hand”; as the Prophet saith, “Upon My hand I have pictured thy walls.” (
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St Barnabas † AD 61 The Epistle of Barnabas 16
… Have not I?” “Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?” Ye perceive that their hope is vain. Moreover, He again says, “Behold, they who have cast down this temple, even they shall build it up again.”
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Tertullian † AD 220 The Five Books Against Marcion 3.24
… But there is now a gate provided by Christ, which admits and conducts to glory . Of this Amos says: “He buildeth His ascensions into heaven;” certainly not for Himself alone, but for His people also, who will be with Him. “And Thou shalt bind them about Thee,” says he, “like the adornment of a bride.”
Tertullian † AD 220 The Five Books Against Marcion 4.11
… “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride.” To Himself likewise He appropriates the church, concerning which the same Spirit says to Him: “Thou shalt clothe Thee with them all, as with a bridal ornament.”
Tertullian † AD 220 The Five Books Against Marcion 4.13
… So says Isaiah too: “Behold, these come from far; and these from the north and from the west; and these from the land of the Persians.” Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.52
52. For thy sons whom thou hast lost shall say in thine ears, The place is too narrow for me, give place to me that I may dwell. Then shalt thou say in thine heart, Who hath begotten me these? I am childless and a widow, and who hath brought up these for me? I was left alone, and these, where were they for me?’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.34
… because of the law which went forth out of Zion, and the word of the Lord from Jerusalem , which word has from hence been showered forth on the whole world. To her the Prophet also says concerning you, Lift up thine eyes round about, and behold thy children gathered together
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.4
4. Do not thou, therefore, restrain a tongue whose noble utterances and fruits have been many, which has begotten many children of righteousness—yea, lift up thine eyes round about and see,
Pseudo-Clement The Clementine Homilies 16.7
… But also somewhere else the Scripture says,
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St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… Yes, and he adds moreover this also, “The place is too strait for me; give place that I may dwell
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… and these from the land of the Persians.” Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.” And yet again: “Thou seest these unknown and strange ones; and thou wilt say in thine heart, Who hath begotten me these? But who hath brought me up these? And these, where have they been?”
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St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 1
… that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled by Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit we are by His divinely-blessed passion, that He might set up a standard
Origen † AD 254 Origen's Commentary on Matthew 13.26
… long for the reasonable milk which is without guile,” such as stand in need of nursing-fathers and nursing-mothers, spoken of in Isaiah when he says, about the calling from the Gentiles, “And they shall bring the sons in the bosom, and take their daughters on the shoulders, and kings shall be thy nursing-fathers and their princesses thy nursing-mothers.”
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 13.30
30. In the twenty-sixth year, let Moses praise Him with us, for that he was afraid and fled from his murderers. Let him praise the Lord that bore the spear and that received the nails in His hands, in His feet. He entered into hell and spoiled it,
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1. HEAR, O ISLANDS. — Here he passes from shadow to truth, namely from Cyrus to Christ, from the Synagogue to the Church. Wherefore, as he addressed the Jews at the beginning of the preceding chapter, saying: "Hear these things, O house of Jacob:" so here he addresses the Gentiles, even the most remote and most hidden, saying: "Hear, O islands, and attend, O peoples from afar." For these do not pertain to Cyrus, as Hugo wishes, nor to John the Baptist, as others wish; but that they pertain to Christ is evident from the words themselves, and from Acts XIII, where that verse 47: "I have set you to be a light to the Gentiles," is expounded of Christ; and II Corinthians cap. VI, that verse 2: "In an acceptable time I have heard you," is explained of the time of the Christian Church; and Apocalypse cap. VII, that verse 16: "They shall not hunger, neither shall they thirst," etc., is understood of the Church of Christ blessed and triumphant in the heavens. Christ is therefore introduced here, as if holding forth a discourse to all men, in which he renders the account of his legation, advent and office, namely, that he might call all Gentiles to God and salvation, and substitute and replace them for the Jews in the true Church of God. THE LORD CALLED ME FROM THE WOMB, — saying to the Virgin Mother through the Archangel Gabriel: "You shall call his name Jesus," Matt. cap. I, verse 21, as if to say Just as I called Cyrus from the womb, nay before the womb, and named him, saying: "I have called you by your name," cap. XLV, verse 4; likewise Israel, saying: "He that formed you from the womb, your helper," cap. XLIV, verse 2; and cap. XLVI, verse 3: "You whom I have carried from the womb:" so from the womb, nay before I was conceived in the womb, God called me "Jesus," that is savior, that is, designated and destined me, that I might be the avenger and redeemer of mankind; for God calls things as they are, or as they will be: nay as he himself will make them; for to name is God's prerogative, and to speak is God's to do. Thus St. Jerome, Cyril and Ambrose in Psalm XXXV.
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2. AND HE MADE MY MOUTH (that is, my words, as the Chaldean translator rendered it) LIKE A SHARP SWORD, — like the edge of a sword. He alludes to the Hebrew phrase: To strike in the mouth of the sword, that is, in the edge of the sword; for to this he compares the mouth of Christ. Again he alludes to Cyrus, the type of Christ, concerning whom he said in chapter XLV, verse 2: "I will go before thee: and will humble the glorious of the earth: I will break in pieces the brazen gates," etc. For in like manner he gave swords and arms to Christ, by which he subdued the whole world. The sense therefore is, as if to say: Behold I, Christ, come about to make slaughter, not of bodies, but of souls; for I come to slay sins and vices, so that the flesh, that is, the animal life, may perish, and the spirit may live. For the preaching of Christ, or the Gospel and the word of God, cuts off and slays crimes, passions, and lusts; likewise the reprobate and demons, especially on the day of judgment. This is what Christ says: "I came not to send peace, but the sword: for I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law," Matthew X, 34. By this sword of his mouth Peter slew Ananias and Sapphira, Paul blinded Elymas. Thus St. Jerome, Cyril and Procopius. This is what Paul says, Hebrews chapter IV, verse 12: "For the word of God is living and effectual, and more piercing than any two-edged sword: and reaching unto the division of the soul and the spirit, of the joints also and the marrow." To this John alluded, Apocalypse chapter I, verse 16: "And out of his mouth came a sharp two-edged sword." And St. Paul, arming the Christian soldier with the armor of Christ: "Take," he says, "the helmet, and the sword of the spirit, which is the word of God," Ephesians chapter VI, verse 17. By these words therefore and the following ones, the force, energy and efficacy of the preaching of Christ are described. The Church adapts these to St. John, not in the literal sense, but in an accommodative sense, because he himself was the precursor of Christ, and the voice of one crying in the desert. In like manner adapt these to the Apostles and other efficacious preachers of Christ, as in the divine Office many things which in Scripture are said of certain persons and Saints are adapted to others similar to them. As that concerning Abraham: "There was not found the like to him in glory, who kept the law of the Most High," Ecclesiasticus chapter XLIV, verse 20, is adapted to all Confessors. IN THE SHADOW OF HIS HAND HE PROTECTED ME. — First, "in the shadow," that is, in protection. Whence the Septuagint translates it, in the protection of his hand he hid me, so that namely the vileness of my flesh might be covered by the power of divinity. Whence also the Angel said to the Blessed Virgin Mother, about to conceive Christ: "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee," Luke chapter I, verse 35. Thus St. Jerome and Procopius. For shadow is a symbol of protection, because shadow protects men from the heat of the sun, which in Judea is great, and birds overshadowing their young with their wings protect them from the hawk. "In the shadow therefore of his hand, that is, by his hand overshadowing and placed before me, he protected me." Thus it is said of Christ, Lamentations chapter IV, verse 20: "Under his shadow we shall live among the nations." Second, aptly Forerius by "the shadow of his hand" understands the sheath of the sword, which under the left hand is as it were hidden (for this is what the Hebrew חבא chaba properly signifies), and by it is covered and overshadowed. For he persists in the metaphor of the sword, which under the left arm is hidden in the sheath, so that the right hand may easily draw it forth. For just as he soon calls himself an arrow hidden in the quiver of God, so he calls himself here a sword hidden in the sheath, under the hand of God, as if to say: I am a sharp sword, because I am the sword of God most powerful; for God in his sheath, as it were in the shadow of his left hand, hid me— AND HE MADE ME AS A CHOSEN ARROW. — He alludes to Cyrus, who was as it were the sword and arrow of God. For the arms of a soldier are two, namely the sword, by which he strikes at close range, and the arrow, by which he strikes from a distance and most swiftly the enemy. Thus to Christ the leader, Psalm XLIV, 4, is given a sword: "Gird thee with thy sword upon thy thigh, O most mighty." Then arrows, verse 6: "Thy arrows are sharp, peoples shall fall under thee." For Christ through himself and the Apostles both neighboring and distant nations powerfully and swiftly subdued, and subjected to his faith, and thus fought both at close range with the sword and from a distance with the arrow, conquered and triumphed. Thus Forerius, Vatablus, Sanchez and others. For "chosen," Forerius and Vatablus translate it as polished, burnished, bright and gleaming; by which word is signified the sharpness, success, brightness and strength of the arrow. For thus soldiers are accustomed to polish their swords and arrows, both for ornament and so that they sharpen them, and with them break through and penetrate all things. And this is what the Hebrew ברור barur properly signifies; whence Our translation and the Septuagint, which translate it as "chosen," seem to have read בחור bachur. Christ therefore is the Father's sword, and a polished arrow, chosen before the Apostles and other Saints, which in a quiver, both of His foreknowledge and providence, say Cyril and Lyra, and in human flesh He hid. This arrow He sends wherever He wills, and by its words, blows and wounds He pierced, pricked and wounded the minds of His faithful with love of Him, and killed their vices and sins. Thus St. Jerome, Procopius, Cyril and St. Chrysostom, hom. On Virtue or the Turtle-dove, vol. V, who also adds: By this arrow Jeremiah, cap. XVII, vers. 16, being wounded said: "I was not troubled, following Thee as shepherd: and I have not desired the day of man, Thou knowest;" and David saying: "My soul hath cleaved after Thee;" and Peter: "Lord, Thou knowest that I love Thee;" and Paul: "Who shall separate us from the charity of Christ?" These are arrows of love, whose heart is the target at which they aim, that they may give life by killing, says St. Ambrose, Exhort. to Virgins: "How blessed to be wounded by this arrow," says Origen, hom. 2 in Cant. By this arrow also was St. Augustine pierced, hearing the conversion of two courtiers, who reading the Life of St. Anthony, having left the court, consecrated themselves to God in solitude, as he himself relates, lib. VIII Confess, VI and VIII. By this arrow struck, St. Mary Magdalene poured forth rivers of tears. For her tears were indeed blood of a wounded heart, which flowed through the eyes. Note here the efficacy of these arrows of Christ: for thus they struck and subdued hearts, so that those very hearts soon became arrows, by which He might subdue others to Himself. Thus indeed Magdalene, Paul and the Apostles, pierced by these arrows of Christ, became themselves arrows, to wound others with His love. And for this reason Christ is here called a chosen arrow, because whomever He touched, He made arrows, and thus His army crept and grew, by which soon He pervaded the whole world, and subdued it to Himself. For this is what the love of Christ has, Tropologically, the arrows of God and Christ are the Apostles and apostolic men. Thus St. Jerome, epist. to Principia, calls St. Paul an arrow. For the Apostles are the same as those sent, and it is the property of an arrow to be sent forth from a bow. For this reason St. John, Apoc. VI, 2, says: "And I saw: and behold a white horse, and he that sat upon him had a bow, and there was given unto him a crown, and he went forth conquering that he might conquer." For the white horse are the Apostles, the rider is Christ, the bow and arrow are evangelical preaching, the crown is victory, namely the conversion and subjugation of the Gentiles. See the things said there. The word arrow shows what kind the Apostles ought to be, namely, first, sent and directed by God, as it were His instruments; secondly, joined with God through prayer, and obedient to Him in all things, and conforming themselves to Him; thirdly, swift; fourthly, efficacious and penetrating. For thus an arrow is borne with great force toward the target to which the archer sends it, and pierces and penetrates it; fifthly, polished from vices, and shining with the sanctity of virtues, so that with John the Baptist they may be burning and shining lamps; sixthly, that they may be directed straight at the target, that is, strike and pierce the heart and mind with fear and love of God, not merely touch and scratch the ears. Finally, a preacher, if he is truly a preacher, ought to be wholly an arrow; for by holy examples as much as by words it is necessary that he strike the hearts of men, and so his whole life ought to preach, and pierce the hearts of mortals with fear of God. Would that, O Lord Jesus, Thou wouldst give us, and make us ourselves such arrows, that we may be arrows of the mighty, sharp, by which men struck may say with the bride: "Thou hast wounded my heart: stay me up with flowers, compass me about with apples, because I languish with love!" Cantic. II, 5, and IV, 5.
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3. AND HE SAID TO ME: THOU ART MY SERVANT ISRAEL. — Christ is called the servant of God, because when He was in the form of God, He willingly took upon Himself the form of a servant for love of us. See the things said cap. XLII, vers. 1. Again, He is called Israel, that is an Israelite, because He was born, says St. Jerome, of the seed of Israel and Judah. Secondly, because He was sent primarily to the sheep that were lost, the house of Israel. Thirdly, because his type was Jacob, or Israel: for as he himself, wrestling with the Angel, God's vicar and legate, and prevailing, was called Israel, that is ruling God: so much more was Christ Israel, that is he ruled God, when he overcame God angered by his obedience even unto the death of the cross, and made Him propitious to men, and thus rescinded God's vengeance and sentence of damnation brought upon men. See Canon. XXI. BECAUSE IN THEE I WILL BE GLORIFIED. — For Christ in this world through so many labors and crosses sought nothing else than the glory of God, that through them He might glorify the Father. Whence He Himself says, Joan. XVII, 4: "I have clarified Thee on the earth," etc. Secondly, as if to say: Thou art indeed My servant, but thou art also all My glory, and My beauty, because in Thee alone I showed to the world the abyss of My goodness and love: whence the world, knowing that in Thee, submitted itself to Me, and likewise glorified Me. Thus Forerius.
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4. AND I SAID: I HAVE LABOURED IN VAIN. — This is the voice of Christ complaining that so many and so great labours and fatigues of His, which He exhausted in teaching, preaching, going about, and suffering among the Jews, were without fruit. For few of them were converted. Thus St. Jerome. THEREFORE MY JUDGMENT IS WITH THE LORD, — that is to say, I Christ have made known Thy name, O Father, to men, namely to the Jews; I have done all that I could for their salvation, even unto the cross and death in which, with bowed head, I cried out: "It is consummated." Therefore I commit the judgment of this cause to Thee, Father; do Thou judge, whose fault it is that so few of them have been converted and saved by my works, says St. Jerome, and do Thou judge and punish those who have despised my labours and rendered them vain in themselves. Meanwhile, my work, that is the reward of my work, says the Chaldean, with my God, that is with Thee namely, O Father, is kept whole for me. For Thou rewardest good works according to the labour, not according to the effect and fruit obtained from them, which is often not in the power of the worker; nay, it is rendered vain by hard listeners, or by rivals. Let the Apostolic men note this and imitate Christ, who either here, or in India among Barbarians, endure great labours, sometimes with little fruit: for the reward and Apostolic crown is kept whole for them with God. Secondly, Sanchez also expounds it thus: My judgment, that is my covenant is with God the Father, namely that just as I glorify Him, so He in turn glorifies me, and He has abundantly done this. Whence my work, that is the reward of my work remained with God, and was given to me, when He Himself glorified me in baptism, saying: "This is my beloved Son, in whom I am well pleased: hear ye Him," Matt. XVII, 5, and in death, bringing darkness upon the world, and in the very resurrection, raising me up gloriously. Thirdly, Forerius takes the Hebrew משפט mispat, that is judgment, for state, condition, office and exercises: for thus it is often taken, that is to say, Do not think from the fact that I laboured in vain among the Jews, that I was not sent by the Father, or that I handled the business to which He sent me otherwise than I ought, or that I failed in anything. For my condition, state, office, exercises, and all my actions were disposed and ordained by God the Father, from whose judgment and order I have not departed even a hair's breadth. "For as the Father gave me commandment, so" I did, and "I do always." But the first sense is most plain and genuine. AND NOW THE LORD SAITH. — Here God is introduced as it were answering the complaint of Christ, that He laboured in vain among the Jews. He answers, however, in the following verse. For in this verse Christ sets forth and justifies his cause.
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5. FORMING ME FROM THE WOMB TO BE HIS SERVANT, THAT I MAY dit, that when He wills, He may lead me forth thence, hold me fast with His right hand, and cut and penetrate all things. BRING BACK JACOB. — Hence it is clear that Christ by Himself, and primarily, as it were by office and institution, was sent by the Father to teach and save the Jews: for the Messiah was promised to them by Him. Wherefore Christ received a commandment from the Father to teach the Jews, and He fulfilled it by Himself and through the Apostles while living: hence He commanded them, saying, Matt. X, 5: "Go ye not into the way of the Gentiles, etc. But rather go ye to the lost sheep of the house of Israel." When therefore the Jews rejected His Gospel, God willed, and Christ ascending into heaven commanded the Apostles, that they should preach to the Gentiles and to the whole world: "Go ye, says He, teach all nations," etc., Matt. XXVIII, 19. St. Paul, Acts XIII, 46: "It behoved us first to speak the word of God to you: but seeing you reject it, etc., behold we turn to the Gentiles: for so (the Father commanded Christ, and Christ) hath commanded us: I have set thee to be a light to the Gentiles," etc. AND ISRAEL SHALL NOT BE GATHERED. — Thus the Hebrew, Symmachus, Theodotion and others have it. Wherefore others wrongly, for לא lo with aleph, that is not, read לו lo with vau, and translate it contrarily, and shall be gathered. The sense is, that is to say, I sought the lost sheep of Israel, that I might bring them back into the fold and Church of God; but they were unwilling: therefore they shall not be gathered, that is, they will not be collected and gathered together in it. AND I AM GLORIFIED IN THE SIGHT OF THE LORD, — both because I wrought glorious signs and miracles before the Jews, by which I convicted and confuted them of infidelity and obstinacy; and because God the Father delivered all the nations of the world to me on account of the Jews. For their conversion and salvation was a great glory of Christ, and likewise a joy. He adds the reason, saying: AND MY GOD IS BECOME MY STRENGTH, — that is to say, I do not ascribe to myself the glory just mentioned, but to God the Father: for He gave me strength and power to acquire it, and to accomplish the work of human redemption. Haymo understands by strength that by which Christ, by the power of God, was mightily raised from death, and rose again.
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6. IT IS A SMALL THING. — In Hebrew נקל nakel, that is, it is light; Forerius translates it, vile, unbecoming, ignominious, as if to say: If it seems ignominious to anyone that you were not able to bring the Israelites back to me; behold, I give you as a light to the Gentiles: and thus I compensate and overwhelm this ignominy with greater praise and glory. DREGS. — In Hebrew נצורי netsure, that is, those reserved and surviving from so many disasters and destructions, especially those of Titus and Vespasian; which Our [translation] rightly renders, "dregs," that is, vile and scanty remnants, "of Israel." For now the Jews are so abject, exiled and miserable, that they seem to be the dregs of all nations and the refuse of the world. BEHOLD I HAVE GIVEN YOU AS A LIGHT TO THE GENTILES (so that you may be as it were a spiritual and divine sun of the world, and "a light for the revelation of the Gentiles," as Simeon sings in Luke II, 32), THAT YOU MAY BE MY SALVATION. — The Septuagint, that you may be for salvation. See how dear and important our salvation is to God, since he calls it his own. "I will," says St. Jerome, "that my salvation occupy the whole world." Behold the magnificent glory of Christ. Is it not glorious that one man crucified is worshipped throughout the whole world for God? and that he brought barbarous nations to himself and to God through his disciples, is it not glorious that instead of a corner of Judea, he occupies the uttermost parts of the earth and the ends of the world? For what the Apostles did, Christ accomplished in them, speaking and working.
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7. THUS SAYS THE LORD, etc., TO THE CONTEMPTIBLE SOUL, — that is, to the vile Jews, who are now as it were vile and contemptible servants. Thus some according to St. Jerome. Whence also St. Thomas refers these words to the Jews liberated in Babylon; but Hugo to Cyrus, who as a boy in the forests, exposed to beasts by the command of his grandfather Astyages, was raised up by God to the kingdom. But I say the discourse is to Christ and his disciples. For Christ was despised by Herod, Anna, Pilate and the Jews, as "a worm, and not a man, the reproach of men and the outcast of the people;" and, as Isaiah says in chapter LIII, verses 3 and 4: "Despised, and the last of men: and we esteemed him as it were a leper, and as one struck by God, and humiliated." Such also were the Apostles and the first Christians under the Gentile Emperors and tyrants. He therefore calls Christians a nation abominated, and the servant of any masters whatsoever. Whence Aquila and Theodotion translate: To him who despises the soul, who is an abomination to the nation, who is the servant of princes, that is, to Christ with his Christians, who, for redeeming the human race, as a servant, a slave, nay as a beast, spat upon, crowned with thorns, beaten and mocked, "Hail King of the Jews," gave his soul unto death to the princes of the Jews and to Pilate. Thus St. Jerome, Cyril and Procopius, Eusebius, Tertullian, and from these Leo Castrius, Forerius, Sanchez and others. Whence the Septuagint translates: Sanctify him who despises his soul, who is abhorred by the Gentiles, servant of princes. This is what Christ foretold to his disciples in Luke XXI, 17: "You shall be hated by all men for my name's sake;" and in John XVI, 2: "The hour comes that whosoever kills you will think that he does a service to God." That this happened in fact to the Apostles is evident from Acts chapter II, 5, 6 and following, and I Corinthians IV. The sense therefore is, as if to say: Although Christ and the Church now seem to be despised and trampled upon, and the whole world rises up against them with hatred, says Cyril, and Christians are tormented with insults and tortures, as vile slaves, nay as sheep destined for death and as the refuse of the world; nevertheless this miserable condition of theirs will not last long: for I shall soon change the situation, and cause kings to honor and adore you. This is indeed what follows: KINGS SHALL SEE, AND PRINCES SHALL RISE UP, AND SHALL ADORE, — as if to say: Kings and princes shall rise up, and shall bow down in reverence and supplication to you, O Christ, and Church; that is, as verse 23 says: "With their face toward the ground they shall adore you, and shall lick up the dust of your feet." Secondly, St. Jerome and Procopius refer these words to the day of judgment: for then Christ, the Apostles and Martyrs, sitting on glorious thrones, judging the twelve tribes of Israel, and indeed Anna, Caiaphas, Pilate, Nero, Decius, Diocletian, and all the kings and tyrants who once persecuted them, judged them, condemned them, and tormented them; they will compel them as guilty parties to stand before their tribunal, and to become suppliants, and to venerate them, and they will judge and condemn them. BECAUSE OF THE LORD (as if to say: The Lord will be the efficient cause of this change, so that kings, formerly hostile, now adore Christ and the Church), BECAUSE HE IS FAITHFUL, — so that he may accomplish that very thing which he promised to him. Otherwise Forerius: Because of the Lord, he says, the princes paid this honor to the disciples of the Lord, because they saw them and recognized them as chosen by the Lord, by that holy God of Israel, which from signs and virtues, and from the great endurance of evils, unheard-of gentleness, and other heavenly gifts, which even barbarous men and kings themselves cannot but admire, they clearly understood that these things proceed from nothing other than the help and power of God, who is faithful and generous to his holy ones and chosen ones. Whence, impelled by love and worship of this God, and almost compelled, they were.
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8. THUS SAITH THE LORD: IN AN ACCEPTABLE TIME I HAVE HEARD THEE, — that is to say, at that time when thou wast despised, afflicted, yea even crucified, O Christ, by the impious Jews, thou didst pray to me that I would snatch thee from these reproaches of the Jews and Gentiles, glorify thee, raise thee from the dead, make thy name celebrated throughout the whole world, and through it give justice and salvation to all nations. For thou didst say in the time of thy contempt, Psalm XCVIII, verses 12 and 14: "I am become a byword to them. But as for me, my prayer is to thee, O Lord (I directed it): the time of thy good pleasure (let it come), O God. In the multitude of thy mercy hear me, in the truth of thy salvation." Thou didst pray the same thing on the cross "with a loud cry and tears, and thou wast heard because of thy reverence," Hebrews V, 7. For on the third day I raised thee from the dead, on the fortieth day I brought thee up triumphing into the heavens, on the fiftieth day I sent the Holy Spirit in thy name upon thy Apostles, who forthwith made thy name celebrated throughout the whole world, and brought and preached thy faith, grace and salvation to all nations. These are the words of the Father to the Son, that is to say, I have heard, that is I will hear thee when thou shalt be incarnate and born, interceding for thy members, and in thy members, namely the Apostles and Christians, and asking help, grace and salvation for the whole world. For I will bestow and grant those things to them on account of thy prayers. See Canon XL. Thus St. Jerome, Cyril, Procopius and many others in like manner. Therefore the time of good pleasure, or of benevolence (for this is what the Hebrew רצון ratson signifies) of the divine will toward Christ and the Church, is the acceptable time, when God was pleased and reconciled to mankind through Christ, namely the time of the grace of the Gospel, especially that which immediately followed the death of Christ, in which Paul and the Apostles lived, taught and converted the world. For thus St. Paul explains it, II Corinthians VI, 2: "In an acceptable time I have heard thee, and in the day of salvation I have helped thee. Behold, now is the acceptable time, behold, now is the day of salvation." For the "acceptable time" is the same as the "day," that is the time, "of salvation." AND I HAVE PRESERVED THEE, — that dying thou shouldst not perish, but shouldst soon rise gloriously: this I will grant to thee. There follows another thing, which I will grant to thy faithful ones for thy sake. AND I HAVE GIVEN THEE TO BE A COVENANT OF THE PEOPLE, — that thou shouldst establish a new covenant, pact and testament between God and all nations, just as the old covenant bound Moses between God and the Jews, and that thou shouldst ratify this covenant by thy death and blood. Whence secondly, "I have given thee to be a covenant," that is to be a federal victim, by which the Father was pleased, mankind was reconciled to him, and he made a covenant with them concerning the giving to them eternal salvation. Thus Forerius, who also adds: The primitive Church and the Apostles, who form one body with Christ, are also called a covenant of peoples, because they were ministers of this reconciliation and covenant, and sealed it also by their own death and martyrdom. For this is what Paul says a little before, in chapter VI already cited: "For Christ therefore we are ambassadors. We beseech you for Christ, be ye reconciled to God." THAT THOU MIGHTEST RAISE UP THE EARTH, — that thou mightest raise up men, the inhabitants of the earth, fallen into sin, and rushing into death and hell, and call them back to life and heavenly salvation. AND POSSESS THE DESOLATE INHERITANCES — of the Gentiles sitting in darkness, in prison and in the shadow of death, in infidelity, ignorance and sins, and through these scattered and far removed from faith, God, grace and salvation. Thus St. Jerome, Cyril and others. Isaiah uses a similar metaphor, chapter XXXV, 5, and often elsewhere. Secondly, Forerius: The inheritances, he says, desolate and scattered, or, as it is in the Hebrew, blighted, that is which at first, those who saw them, as if a hidden thing, cursed and hissed at, were the virtues and gifts of Christ and Christians, namely contempt, vigils, fastings, poverty, hunger, nakedness, reproaches, scourges, the cross, etc. Add innocence, chastity, continence, meekness, humility, etc. For who did not shudder at these things, as at a cross and a gallows? But into these desolate possessions Christ and the Apostles led us, so that we now embrace them, esteem ourselves to tend to heaven through them, esteem ourselves blessed through them. This sense is more subtle and more spiritual; the former is more solid and more genuine.
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9. THAT THOU MAYEST SAY TO THEM THAT ARE BOUND: GO FORTH. — Go forth, O nations! from the bonds of sins, from the guilt of fault and punishment, by which you are bound to the devil and hell: I through Christ assert you into liberty and the state of grace, nay, I adopt you as friends and sons of mine. AND TO THEM THAT ARE IN DARKNESS (of idolatry and paganism): BE YE REVEALED, — that is, be ye enlightened, be ye flooded with the light of the Gospel; and consequently, "cast away the works of darkness, and put on the armour of light, that you may walk honestly as in the day." St. Anselm in the Elucidarium refers these things to the souls existing in Limbo and Purgatory, whom he holds that Christ liberated all of them from there when he descended there after death; concerning which I have said more in Hosea chapter XXIII, 13. THEY SHALL FEED IN THE WAYS, AND THEIR PASTURES SHALL BE IN ALL PLAINS. — By these and the following metaphors the Prophet signifies that in the time of Christ, not in Jerusalem alone, as formerly, but everywhere among the Gentiles, there shall be an abundance of spiritual food and fountains, namely of the word of God, grace, Sacraments and all spiritual consolation. Finally, God promises that he will then remove all obstacles, so that the way of salvation may be plain and unobstructed amid prosperity and adversity. Thus St. Jerome, Cyril and Origen, book I Against Celsus. Specifically Origen understands by pastures temples; St. Jerome and Cyril, however, understand sacred Scripture, evangelical doctrine, and whatever nourishes the soul. This is what Christ says: "He shall enter in, and go out, and shall find pastures," John X, 9.
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10. THEY SHALL NOT HUNGER, NEITHER SHALL THEY THIRST, AND THE HEAT AND THE SUN SHALL NOT STRIKE THEM. — He alludes to the Hebrews in the desert, whom God fed and satisfied with manna from heaven, and whom the pillar of cloud protected from the heat of the sun, as if to say: In like manner, nay in a superior and happier manner, God shall feed and satisfy Christians with his Gospel, his doctrine and grace, and especially the Eucharist: and he shall protect them from the heat of temptations, so that if they wish to lean upon him, to follow him, and to cooperate with his grace, they shall overcome all the heat of temptations and tribulations, and shall experience no spiritual hunger or thirst. Paul, having experienced this, said, II Corinthians chapter IV, 8: "In all things we suffer tribulation, but are not distressed; we are straitened, but are not destitute; we suffer persecution, but are not forsaken; we are cast down, but we perish not: always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies." Therefore the pious bear their adversities and afflictions more lightly, in which they not rarely rejoice and glory with Paul, than the wicked bear their felicities, in which they not rarely are nauseated. Thus Forerius. Anagogically, understand these things of the blessed satiety of grace and glory in heaven. For thus St. John understood it, Apocalypse chapter VII, 16. BECAUSE THE MERCIFUL ONE SHALL RULE THEM. — This is the reason why they shall not thirst, shall not be burned by the sun, namely because God, who has mercy upon them from the innermost bowels of charity, shall direct them, or, as Vatablus translates it, shall feed them, "and shall lead them to the fountains of waters," already mentioned, "and shall give them drink." He alludes to Psalm XXII, 1: "The Lord ruleth me (in Hebrew, feedeth me), and I shall want nothing: in a place of pasture there he hath set me." Note: For "shall give them drink" the Hebrew and Septuagint have "shall carry them"; the Latin Bible, however, the Roman and others commonly read "shall give them drink," in a fuller sense: for he shall carry them to the fountains, that he may give them drink there.
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11. AND I WILL MAKE ALL MY MOUNTAINS A WAY, AND MY PATHS SHALL BE EXALTED. — He alludes to the Hebrews coming from Egypt into Chanaan and Jerusalem, and returning thence from Babylon. For God as it were levelled the mountains and paths, or valleys, for them: by depressing mountains, filling and raising valleys; because he made the way plain and convenient, so that they might proceed joyfully and eagerly, as if to say: In like manner, nay in a better manner, he shall lead the nations wherever they may be, so that they may overcome all difficult and rough things, and proceed by a plain way to Jerusalem and Sion, that is, to the Church of Christ. This is what John the Baptist says: "Every valley shall be filled, and every mountain and hill shall be brought low," Luke chapter III, 5. St. Cyril specifically understands by mountains the sublimities of virtues. Formerly, he says, virginity, continence, innocence, patience, martyrdom, love of enemies, contempt of the world, etc., seemed to be virtues impossible to man and as it were inaccessible mountains: now through Christ, God has made them plain and easy; and thus he has as it were levelled the way to perfection and heaven, and reduced it to an even path; yet so that it appears exalted to men wise in earthly things, and truly is. "For our conversation is in heaven."
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12. BEHOLD THESE SHALL COME FROM FAR. — St. Jerome, Forerius and Sanchez think that here are signified the four regions of the world, namely that from them the Gentiles shall come to Christ and the Church. Whence by "from far" they understand the East. But it does not appear that the Prophet's concern was here with this: for "from far" does not signify the East rather than the West, since equally from the most remote West, as from the East, the Gentiles were to come to the Church: as we see today coming from the most remote regions of America. For elsewhere he has sufficiently expressed these regions, as in chapter XLIII, 5: "I will bring thy seed from the East, and I will gather thee from the West. I will say to the North: Give up; and to the South: Keep not back." Therefore "from far" is rather generic, signifying in general any remote region of the world. Whence subdividing it, not into all, but into some of its principal parts, he adds: "Behold these from the North and from the sea, and these from the land of the South." For the behold, which he prefixed to "from far," saying: "Behold these shall come from far," he repeats only once in the following members, saying: "Behold these from the North," etc., signifying that these three members which follow explain and subdivide "from far." Otherwise indeed if "from far" signified only the East, he would have prefixed the word behold equally to the West and South, as to the East and North. AND FROM THE SEA, — that is from the West. See Canon XXXIX. AND THESE FROM THE LAND OF THE SOUTH. — In Hebrew ואלה מארץ סינים, veelle meerets sinim, which the Hebrews, as witnessed by St. Jerome, Forerius, Forsterius, Vatablus and Sanchez, translate, and these from the land of the Sinæans, or inhabitants or dwellers of Mount Sina, that is the Southern regions. For Sina, they say, is to the South of Judæa. Secondly, the Septuagint translates, and these from the land of the Persians. By the Persians, however, the three Magi, as if they came from Persia, St. Cyril and Procopius think are signified. But I say with Osorius and Arias Montanus, that here properly is a prophecy of the vast and magnificent kingdom of the Chinese; I therefore translate: And these from the land of the Chinese. Moreover the Chinese are in the far East, near Japan; and towards the North, they have Tartary as a neighbor. This opinion is proved: first, because Sinim properly signifies the Chinese, nor could Isaias name the Chinese in Hebrew otherwise than by saying Sinim. For just as in Hebrew Gelilim are called Galileans, Jehudim Jews, Assurim Assyrians, Casdim Chaldæans, Aramim Aramæans, that is Syrians: so Sinim are called and are the Chinese. Moreover the Chinese by this name, not by another (even though they call themselves by another name in their own land), are most well known throughout the Christian world. Secondly, because the other Interpreters, says St. Jerome, namely Symmachus, Aquila and Theodotion, as also the Syrian, and the Arabic both Antiochene and Alexandrian, and Leo the Hebrew, retained the Hebrew name Sinim, as a proper name of the nation, and translate: And these from the land of Sinim, that is of the Chinese, as I have already said. Thirdly, that Sinim are the Chinese rather than the Sinæans, or dwellers of Mount Sina, is proved first, because nowhere in Scripture are the Sinæans or Southerners called in Hebrew Sinim from Mount Sina, although Mount Sina is frequently mentioned. Again the South, or the Meridian, is not called in Hebrew Sina, but negeb or theman. Thirdly, Mount Sina, says Sanchez, is more to the West of Judæa than to the South (which however does not appear in geographical tables, for there it is noted as almost South of Judæa); whence he himself here takes Sinim for the West, but the sea for the South: for the Mediterranean sea is to the South as well as to the West of Judæa. Whence in Scripture the sea now denotes the South, now the West. Fourthly, Mount Sina is a desert, and has few inhabitants. Why therefore in such a multitude of nations, who were to come to the Church, would the most eloquent Prophet have named only the desert and few Chinese? Fourthly, because by the Chinese we properly explain "behold these shall come from far." For the Chinese are situated very far from this world, and placed in the far East, whereas the Sinæans are neighbors to Judæa. You say: Why then did St. Jerome, whose version was approved by the Church, translate Sinim as "the land of the South"? I answer: Because in the time of St. Jerome, China and the region of the Chinese were unknown; hence through Sinim he understood in his Commentary the Sinæans, who come next after the Chinese to the Hebrews, Sinim. Yet the Holy Spirit directed his hand, so that he translated not Sinæans, but the land of the South. For the Chinese, who are properly signified here, although they are to the East, can nevertheless be said to be to the South: first, because the Portuguese sailing to China, at the beginning make a long voyage to the South, namely from Portugal as far as the Cape of Good Hope, which is the last point on the continent, and directly opposite to the South. Thus Arias. In a similar manner Babylon, the devastator of Judæa, is said in Scripture to be to the North of Jerusalem, when it is rather to the East, because namely Nabuchodonosor with his forces entered Judæa through Dan, or Cæsarea, which is to the North of Jerusalem, and thence proceeded to Jerusalem, as I said on Jerem. I, 13. Secondly, because under the South he here also understands the East (which for that reason he does not name). For the South is opposed here both to the North and to the sea, that is to the West. Hence the Septuagint, to whom likewise China was unknown, translate for Sinim the Persians, who are to the East of Judæa. Moreover, from Judæa the direct overland route to China is through the Persians. Wherefore also St. Jerome, doubtful about the word Sinim, and thinking that the four quarters of the world are signified here, says that through Sinim the East can be understood. "But if," he says, "Sinim, as the Septuagint translated it, we understand the Persians who are situated to the East; that which is said above, Behold these shall come from afar, we can refer to the South." Through Sinim therefore understand with St. Jerome and the Septuagint the Eastern peoples: and what others will you understand, I pray, than the Chinese? For what have the Persians to do with the word Sinim? Sinim therefore, that is the Chinese, coming to Sion, that is to the Church of Christ, he predicts. You will ask: Why did Isaias mention the Chinese alone among so many and such great Gentiles? I answer first, because he had said: "Behold these shall come from afar;" but China is at the greatest distance. Again, because, as our Maffeius teaches, lib. VI, Botterus, lib. De Magnitudine imperiorum, in Sinensi, Ortelius and others, the Chinese are most numerous, and their region is so populous, that common cities are reckoned above 1150, the greater ones 247. Again the inhabitants dwell not only in towns and villages, but also in rivers, on bridges and in ships. Botterus writes, that in China are numbered 70 millions of men, which multitude is not in all of Europe. For Italy, as the same author relates, numbers 10 millions, England three, France 12, Germany 15, and so on in order. Wherefore the king of China always keeps under arms and maintains ten hundred thousand soldiers. But our Nicholas Trigautius, who dwelt many years in the Chinese kingdom, and relates what he saw, not what he heard, asserts, lib. I De Expeditione Sinensi, that in it are reckoned above 58 millions of adults, who pay tribute to the king. But in these are not included women, nor children, nor adolescents, nor eunuchs, nor soldiers, nor magistrates, and the learned, and many others, who all if computed, exceed 250 millions. Secondly, because the Chinese wonderfully follow the guidance of nature and reason, and are humane and docile equally as ingenious: hence they had typography and brazen cannons before the Europeans, they have admirable magistrates and polity, in which, as Plato wished, rulers philosophize, and none but philosophers and the learned govern. Wherefore they are very capable of Christian wisdom, and of the heavenly and supernatural Philosophy, which Christ brought to the world through his Gospel. Thirdly, because they are most wealthy. They abound in wheat, wine, oil, meats, fishes, fruits of every kind, flax, silk, wool, mines of gold, silver, copper and all metals. Botterus and Maffeius write that the annual revenue of the king of China is one hundred and twenty millions of gold. But they call a vas of gold one hundred thousand, not florins, but aurei: but an aureus is a drachma of gold, or 12 julii, or regales. Which sum is so great, that Vespasian, although the monarch of the world, and most desirous of gold, dying left not once so much. Hence the Chinese call their king "the son of heaven, and the lord of the world." But our Trigautius from the very tables of the Chinese teaches that the annual revenue of the king exceeds 150 millions, which sum appears to Europeans immense and incredible; but he himself deducting the revenues and the king's accounts, easily persuades the reader that it is so. Fourth, because the Chinese are inaccessible, and under penalty of death or servitude and imprisonment, they forbid entrance into their kingdom to all foreigners. Whence also by a wall, which is four hundred and five leagues long, they have separated themselves from the Tartars: and against them, if they should break in, the king immediately leads forth three hundred thousand foot soldiers, two hundred thousand horsemen, or indeed, if he wishes, a million soldiers into battle. Isaiah therefore signifies the Chinese, although they exclude other foreigners, will not however exclude in his time the European Apostles; who will teach the Chinese not only clocks, astrolabes, Astronomy, Mathematics, Physics, Metaphysics and other natural sciences, and especially Ethics, Economics and Politics, by which the justice, happiness and splendor of republics wonderfully increases and becomes illustrious; but also supernatural disciplines, namely faith and the law of Christ, Christian Ethics and wisdom, and Theology, which shows the way to heaven, to living blessedly for all eternity, and at the same time will illuminate the Chinese commonwealth with the marvelous splendor of wisdom and virtue, and will preserve it in equity, obedience, modesty and peace, and will likewise procure for it great honor and riches, and the singular favor and beneficence of God; will teach the inhabitants, and will instruct them in all virtue and holiness. Thus they will lead them to immortal life, and to obtaining eternal glory in the heavens. The Prophet therefore names the Chinese before other peoples, so that he might teach that the Chinese, although inaccessible to others, most remote and most powerful, will nevertheless submit themselves to Christ the Son of God, and to his Church, so that they might obtain grace and salvation from him. Again, so that he might signify that there will be a remarkable conversion, and an illustrious Church of the Chinese before other Churches of the Indies, indeed of the world. Whence, exulting and poured forth into jubilation, he adds: "Praise, O heavens; and exult, O earth; because the Lord hath comforted his people." Moreover, this conversion and illumination of the Chinese, in this happy age of ours, began through the burning zeal of the great Apostle of the Indies St. Francis Xavier, Matthew Ricci, and others of ours, and is being done and grows and increases daily. Note: By the Chinese are understood the Japanese neighbors, who received their wisdom and religion from the Chinese. Likewise the middle Indians, and all the Oriental and Southern peoples: for he designates and embraces these as it were middle or bordering, from the extremity and boundary, namely from the Chinese. Thus recently some Japanese kings converted to Christ sent to Rome a legation unheard of for ages to Gregory XIII the Pontiff, and through their legates rendered to him obedience and the kiss of the feet: and concerning the zeal of the Japanese for faith, piety and martyrdom, and the propagation and holiness of Christians, like the primitive Church, we hear wonderful and great things with immense joy of heart yearly from the letters of ours from Japan. These things therefore, which neither St. Jerome nor the prior age saw, this age explains clearly by experience, and henceforth will explain more fully, this prophecy of Isaiah. Go forth therefore, O generous athletes of Christ! O Apostles! O zealous Religious! who, prodigal of your lives through the immense spaces of the Ocean and lands, beyond the Seres and Indians, to the Chinese and Japanese, with pure desire for their salvation and love of God, strive; go forth constantly, proceed courageously, your labor will not be vain in the Lord. Overcome heat, cold, hunger, thirst, persecutions, prisons, scourges, deaths and martyrdoms cheerfully. Upon these the primitive Church was founded, and the Chinese Church is to be founded. Isaiah pledges to you, nay through him the Holy Spirit pledges, who cannot be deceived or deceive, to whom no force, no art, no obstacles can resist, the conversion of the Chinese: he pledges altars and temples of Christ among them, he pledges a glorious and stable Church. Go forth also you, O Chinese! O noble souls! eagerly receive this joyful, and equally magnificent oracle concerning you published by the most noble Prophet two thousand years ago. Reverently receive the Apostles of the great God, whom he himself, despising the times of prior ignorance, having had mercy on you, now submits to you as it were by postliminium. Exulting embrace the Gospel of our Savior Jesus Christ, give thanks to God, "who hath called you out of darkness into his marvelous light, and into the portion of the lot of the saints." For now you are no longer strangers and sojourners, but you are fellow citizens of the saints and of the household of God." Therefore Isaiah intones to you: "Be revealed. Upon the ways they shall feed and in all plains their pastures. They shall not hunger, neither shall they thirst, and the heat and the sun shall not strike them: because he that is merciful to them shall be their shepherd, and shall lead them to the fountains of waters."
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13. PRAISE, O HEAVENS. — In Hebrew רננו rannenu, that is, rejoice, as Vatablus; exult, as Forerius. The Prophet invites inanimate things, namely the heavens and the earth, to celebrate so great a benefit of God, by which He called the Sinai and all the Gentiles to Himself and to His grace and salvation, with jubilation and triumph. See here the pious zeal of the Prophet for the salvation of souls. For he wishes that the heavens and elements had many tongues, by which they might congratulate men returning from the captivity of sin, says Forerius. Again, hear St. Jerome: "It is commanded, he says, to the heavens and the earth; or to those virtues which dwell in heaven and earth; or to Angels and men, that they sing the praises of God. And those who are placed in the excellence of virtues, let them testify the joy of mind by jubilation and exultation." He adds the reason: BECAUSE THE LORD HATH COMFORTED HIS PEOPLE, namely those who from among the Jews were willing to believe. And He hath had mercy on His poor and humble ones, or on all His people, who from the East and West, North and South were called to Him: having no law, nor Prophets, nor spiritual riches; but desolate, poor and humble, subject to all demons."
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14. AND SION SAID: THE LORD HATH FORSAKEN ME. — These things, down to the end of the chapter, some take literally of carnal Sion, that is of the Synagogue, or of the Jews captive in Babylon, as if they lamented their condition and wept, and God consoled them with hope of a swift return and better fortune. Thus the Chaldean, St. Thomas, Hugo and Sanchez. The latter three mystically believe that Christians are here foreshadowed through the Jews, and the Church of Christ through Sion. Yet much more august things are said here than would befit carnal Jews. I confess, however, that allusion is made to them. Secondly, St. Augustine, Eusebius, Cyril, Justin, Tertullian, and from him Leo Castrius, understand by Sion literally the Church of Christ, and think this to be the voice of the Church and of the Apostles in the time of persecution, as if complaining that they were forsaken by God. Yet the Apostles and the first faithful in persecutions did not complain, but rejoiced and exulted; and they knew, indeed they saw through them, and through martyrdoms, that the Church was growing. Moreover, a little before God promised a numerous offspring to the Church from all parts of the earth: "Behold, He says, these shall come from afar, and behold these from the North," etc. Therefore the Church could not immediately complain that it was forsaken by God. I say therefore with St. Jerome, Haymo, Forerius and others, that by Sion here is understood the Synagogue and the Jews, yet not all, but only those believing in Christ and pious. For these, seeing the much greater part of their nation failing in faith and Christ, and themselves being few, complain that God seems to have forsaken Sion and the Synagogue. To whom God responds that He cares for them, that He can forget them less than a mother her infant, that He has them always before His eyes, indeed written in His hands, and therefore will ensure that Sion, that is the Church of the faithful, does not perish, nor be diminished; for although few obstinate Jews fail, He will substitute for them an innumerable multitude of Gentiles, and will bring them from everywhere to the Church. That this pertains to the Jews, besides the reasons already given, is suggested by what the following chapter says at the beginning, that He gave to their mother, that is to the Judaizing Synagogue, a bill of divorce, and what chapter LI says at the beginning: "Attend to Abraham your father, and to Sara who bore you." For Isaiah treats the same argument in his own manner in the following chapter as in this one. Note here: Isaiah, like the Evangelists, by Sion and the Jews, sometimes understand the faithful and pious, sometimes the unbelieving and impious, so that when he consoles them, he soon reproves these. See Canon VII. For the faithful Jews grieved that their nation, once holy and chosen by God, now failed in faith and holiness, and was rejected and reprobated by God, and complained of this to God; to whom He responds: Although that nation would perish in part, yet Sion, that is the Church, would not perish, and in protecting it He would preserve the promises made to Abraham and the patriarchs. The Apostle treats the same complaint of the Jews in Romans IX, 6, and responds that God's promises were made to the children of Abraham, not carnal, but spiritual, that is, to those who follow the faith and piety of Abraham, whether they be Jews or Gentiles: "For not all, He says, that are of Israel, are Israelites; nor are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called; that is, not they that are the children of the flesh, are the children of God; but they that are the children of the promise, are counted for the seed."
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16. BEHOLD IN MY HANDS I HAVE WRITTEN THEE. — In Hebrew, I have engraved thee; the Septuagint, I have painted thee; Theodotion, I have formed thee; Symmachus, I have formed thee; Aquila, I have accurately written thee, so that thou art as a sign, or a seal in my hand, Canticles VIII, 6. It is a catachresis, that is to say, I keep thy constant memory within me, I am always mindful of thee, I care for thee and thine diligently, as if I had written thee in my hands, so that thou wouldst always strike my eyes, whenever I look upon my hands. Whence it follows: "Thy walls are always before my eyes." Sanchez thinks there is an allusion to rings, in which friends are accustomed to engrave those whom they love and venerate intimately, as Cicero and Pliny relate that the image of Epicurus, engraved in a ring by his followers, was accustomed to be worn, lib. XXXV, cap. II. More remote is what Arias says, that there is an allusion here to the ichnography of architects who delineate and show in their hand a rough sketch of the structure, namely the ground plan. Secondly, properly Christ has written his Bride the Church and each of her faithful in the scars of the wounds which he bore in his hands for them and shall bear forever, into eternity. For there he wrote them not with ink, but with his blood; not with a pen, but with nails and stigmata; not on skin, but in flesh, so deeply that no age, nor eternity itself, shall ever erase them. From there flowed forth the gifts of grace, the Sacraments of the Church and all spiritual goods, by which he perpetually protects and strengthens the walls of the Church. Thus St. Ambrose, lib. VI Hexam. cap. V. Whence St. Cyril notes that in the hands are designated strength and power, and therefore the insuperable forces of the Church are founded in the hands of Christ. For thus he says: "The passion of Christ, and the precious cross, and the affixing of his hands, was security and an inaccessible wall." Therefore the wounds of Christ are a certain and safe refuge for all the faithful, in every persecution and tribulation, and an asylum. Flee therefore hither, whosoever art anxious, sorrowful, afflicted. Piously St. Augustine, in Soliloq. cap. II: "Thy hands, saith he, O Lord, made me, and formed me: those hands, I say, which were affixed with nails for me. The work of thy hands, O Lord, despise not; I beseech thee to look upon the wounds of thy hands. Behold in thy hands, O Lord God, thou hast written me; read the very writing itself, and save me. Lo, to thee doth thy creature sigh; thou art Creator, recreate me. Lo, to thee crieth thy handiwork; thou art life, vivify me. Lo, to thee I look, thy work; thou art the Maker, restore me." Anagogically, Procopius refers these things to the book of life which is in the hand of God, in which he himself has inscribed the elect unto glory indelibly, so that no one can blot them out, nor can he himself forget them.
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17. THY BUILDERS ARE COME. — He alludes to Jerusalem destroyed by the Chaldeans, which the Jews thought would never be restored; but God made Esdras and Nehemias its builders and restorers. Now by these builders he understands the Apostles, that is to say, Lo, the Apostles are at hand, who shall restore thee, O Sion! nay, renew thee, and as it were build a new Church of Christ. For "are come" in Hebrew is miharu, that is, they have hastened, that is, coming in haste, that is to say, Soon shalt thou be restored, behold my disciples are ready, who shall rebuild thee. THEY THAT DESTROYED THEE AND MADE THEE DESOLATE SHALL GO OUT FROM THEE, — that is, they shall depart from thee, I shall remove them, so that they cannot hinder thy building. He alludes to Sanballat, who endeavored to hinder Nehemias from the rebuilding of Jerusalem, Nehem. cap. IV, 1, that is to say, I see, as of old, so also now the ruins of thy walls, O Sion! I know what must be done; I discern thy enemies, the Scribes, the Pharisees, the Emperors and tyrants, the apostates and heretics, who go out from thee, and are deserters to the enemies, wishing to destroy thee, to dissipate and overthrow thee. But I shall turn them away, or restrain them, or certainly shall cause them not to hinder thy building, but rather to promote it. Whence the Septuagint translates: Thou wast quickly built, by those by whom thou wast destroyed. For the Jews, and especially the Emperors, persecuting the Church, afterwards converted to it, spread it more widely. Thus did Saul, when he became Paul. Thus did the Emperor Constantine and his successors. Thus explain St. Jerome, Cyril, Augustine, Tertullian, Justin, and from them Leo Castrius. The Prophet says the same thing and amplifies it in the following verses, so clearly, that St. Augustine, Tertullian and Origen assert that it needs no interpretation. God is still to be prayed to, that he may graciously regard his Church, and restore to it such builders, and remove those who dissipate it, and restore to it her judges and princes, as they were before, and her counselors, as in ancient times, so that it may be called the city of the just, the faithful city.
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18. LIFT UP IN A CIRCLE, — that is to say, Mourn, O Sion! the fewness of your faithful: come, rejoice; behold, see peoples coming in troops from the four quarters of the world to you, that they may be joined and incorporated with you. All these come to you, because although they are not descended from Abraham, but from the Gentiles; yet they are your sons, equally as Abraham's, according to faith and spirit. "You shall be clothed with them as with an ornament." For a numerous and well-ordered and holy offspring is indeed a great ornament to a mother: "Your sons shall be as young olive plants, round about your table," says the Psalmist, Psalm CXXVII, 3. It is well known from Valerius Maximus, the deed of Cornelia, who was the mother of the Gracchi. For when a certain matron was displaying her gems, necklaces and torques to her magnificently, she waited until her sons returned home: and when they returned, and greeted their mother with great reverence, modesty and shame, she herself, showing them to the matron, said: "These," she said, "are my gems, my torques and necklaces." The Lacedaemonian woman did the same according to Plutarch in the Apophthegms. Whoever therefore converts souls, or excels in good morals, adorns the Church with so many gems, indeed Christ himself: but whoever scandalizes, and leads into sin, takes away from him so many, and tears the nuptial garment of both. This is what the Psalmist sings of this bride, Psalm XLIV, 10: "The queen stood on your right hand in gilded clothing, surrounded by variety" of so many nations, orders, ages, customs, virtues. Whence he adds, verse 14: "All the glory of the king's daughter is within, clothed round about with varieties of gold. Virgins shall be brought to the king after her; her neighbors shall be brought to you."
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19. BECAUSE YOUR DESERTS. — "Deserts" and "solitudes," he calls the regions and assemblies of the Gentiles: for these by the will and decree of God belonged to the Church (which God wills to be universal and to embrace the whole world), even though they themselves turned away from it through Gentilism, and lived as if in deserts and solitudes, as the barbarous and wild Indians live. But the "ruined land," or the ruined part of Sion and the Church, are the Jews, who when Christ came fell away from the Church, and became apostates, that is to say, God will bring such a multitude of nations to you, O Church! that both the ruins of the Jews shall be repaired, and the solitudes of the Gentiles shall be filled with faithful sons, indeed shall be seen to be too narrow, before the throng of incoming citizens. It is a hyperbole. AND THOSE WHO DEVOURED YOU SHALL BE FAR AWAY, — those who thought to devour you, strove and began. For there is signified an inchoate and intended act, not a perfect and actually completed one. See Canon XXIX.
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20. YET THE CHILDREN OF YOUR BARRENNESS SHALL SAY IN YOUR EARS: THE PLACE IS TOO NARROW FOR ME. — Forerius for barrenness renders bereavement, and understands the Apostles: for when Christ was dead, the Church was as it were a widow, and the Apostles bereaved. These therefore, as the number of the faithful grew, said: Judea is too narrow for us; wherefore they were divided and dispersed through all nations, and through these they enlarged the Church. Secondly, properly, "the children of barrenness" of the Church are called by Isaiah the Gentiles: for in these, as idolaters, before Christ, the Church was barren; but afterwards, and through Christ, she became so fruitful and ample, that she says: "The place is too narrow for me." This is what he says, chapter LIV, 1: "Rejoice, you barren, that bear not," that is to say, the Church shall be propagated most widely and far through the whole world, even to the Garamantes and Indians. Thirdly, very aptly, "the children of barrenness" of Sion are the Apostles, and the few believers from the Jews at the beginning of the Church. For to these few the Church was reduced, and seemed to be barren, and to perish, especially at that time when Judea was cut off by the Romans: for then the Church, which had been born from it and in it, seemed likewise to be cut off. Whence then it was new and wonderful to see it soon propagated through the whole world, and barbarous nations hastening to it in rivalry. Hear St. Jerome to Læta: "The purple of kings," he says, "and the burning gems of diadems, are adorned by the picture of the saving gallows. Now even the Egyptian Serapis has become Christian. Marnas of Gaza mourns shut in, and continually trembles at the destruction of the temple. From India, Persia, Ethiopia we daily receive troops of monks. The Armenian has laid down his quiver, the Huns learn the psaltery; the cold of Scythia burns with the heat of faith; the ruddy and fair army of the Getae carries about the tents of churches."
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22. I WILL EXALT MY SIGN, — that is to say, I will raise up by my hand and power the sign, that is the standard of the cross of Christ, and to it, and to the camps of my Church I will call together all nations. God speaks as the leader of a sacred war. Thus St. Jerome, Cyril and Haymo. Indeed it was wonderful, and a sign of divine power, that namely not by arms, not by wisdom, not by riches, not by strength, but by the cross alone, by raising it up and displaying it only, he drew the world to himself, so that kings and monarchs subjected themselves and their kingdoms to Christ crucified. This was the power of the cross of Christ. THEY SHALL BRING THY SONS IN THEIR ARMS, AND THY DAUGHTERS UPON THEIR SHOULDERS, — that is to say, as Cyril says, the Apostles and other sons who are propagators will not impose upon the faithful a heavy yoke of the Mosaic law, but will nourish them as infants with the sweetest milk of the Gospel, and in their arms and upon their shoulders, that is with all maternal care and benevolence, will bring them to the Church. The same will be done by parents and teachers of the faithful. Hence kings and queens will honor and nourish thee, O Church!
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23. THERE SHALL BE KINGS THY NURSES. — In Hebrew אמנים omenim, that is, educators, stewards, guardians. As if to say: Kings shall nourish thee, O Church! and shall enrich thee with their goods, just as a father and mother nourish and educate their infants and children. Some understand this of Cyrus and Darius, who nourished the Jews. But from what has been said it is clear that this pertains to Christians. AND QUEENS THY NURSES. — In Hebrew מיניקת menicot, that is, wet nurses. Hence Symmachus translates: The princes, their women, shall give milk. This is what is said in chapter LX, 16: "Thou shalt suck the breasts of kings," as if to say: Kings and queens shall liberally and royally nourish thy faithful, thy Pastors, thy Prelates, O Church! Secondly, as if to say: Queens shall instill into their own sons, future kings, together with milk, love and obedience toward Christ and the Church, and thus shall nourish new kings, as it were new sons of the Church. Or, as if to say: The sons of kings, who are nourished and educated by kings, as heirs and future successors, shall receive the Gospel. Thus Vatablus. Such were Constantine, Theodosius, Charles, Louis, Helena, Pulcheria, Cunegundis, and recently the kings of Spain and Portugal in subjugating the new world to the Church. WITH THEIR FACE TO THE GROUND THEY SHALL ADORE THEE. — He alludes to Cyrus and the kings of the Persians, with whom no one could speak unless prostrate on the ground, kissing the footsteps of the royal feet, as Xenophon testifies, book VIII, and Plutarch in the life of Alcibiades, as if to say: Kings shall render the same honor to the Church and to her Prelates which they themselves were formerly accustomed to receive from their subjects, namely they shall honor and venerate the Prelates as their lords, indeed as kings. AND THE DUST OF THY FEET THEY SHALL LICK. — In the word "lick," there is hyperbole and amplification, signifying the utmost submission and veneration. They shall lick, therefore, that is, they shall kiss, both as suppliants and as conquered by thee. Thus in Psalm LXXI, 9, it is said: "Before him the Ethiopians shall fall down; and his enemies shall lick the ground." Thus we see kings kissing the feet of the Church, in the Pontiff, who is the head of the Church. Let not heretics therefore rage against this kiss, since Isaiah here foretold the same thing, and both kings and the Church have cause to rejoice in it. For just as he who greatly honors and reveres a viceroy greatly honors and reveres the king himself: so he who honors the Pontiff honors Christ, because He instituted the pontificate as His vicariat and the highest magistracy in the Church. Conversely, he who despises the Pontiff despises Christ and Christ's ordinance; for He Himself said: "He that heareth you, heareth me; and he that despiseth you, despiseth me." He foretells the glory which the Church was to have under Constantine and thereafter. For before him it was in continual persecution. Whence it is not surprising that this honor was not had, nor admitted by St. Peter, St. Paul and the other Apostles, as Calvin wrongly objects. Again, "the dust of thy feet," that is, the earth and pavement on which thy feet are fixed and which thou dost tread, kings and queens shall kiss. Which literally, Prelates, indeed monks, and others, and St. Hedwig the Duchess (they were formerly called Dukes, who are now kings) of Poland, the aunt of St. Elizabeth, are read to have done. And this was once a rite of reverence, as appears from Abraham, Genesis XXIII, 7; and even now this rite is that of the Japanese and Chinese, so that when about to salute and venerate a prince, they strike the ground with their forehead. Be that as it may, by this phrase or catachresis the Prophet wishes to say: Kings and princes shall, O Church! submit themselves and their scepters and diadems to thee, shall render thee singular honor, and shall almost worship thee as God. Hear Leo Castrius here: "In a most ancient manuscript," he says, "of the Order of St. Benedict I found that formerly the kings of Spain, when they came to the Synod of Bishops, were accustomed to prostrate themselves entirely on the ground before the Bishops, and to kiss the ground before the Bishops themselves; nor did they raise themselves from the ground until those from their seats arose, and the kings, with arms clasped about their feet, lifted them up, and placed them in the royal seat with due dignity." Concerning the Franks, you have King Clotharius, who fell as a suppliant at the feet of St. Lupus, Bishop of Sens. Concerning the Lombards, it is written by Aribo, the fourth Bishop of Freising, that the king of the Lombards descended from his royal seat and threw himself at the feet of Bishop Corbinian. Hence St. Augustine, sermon 18 On the Words of the Apostle: "To the Church," he says, "thou runnest, thou desirest to see the Bishop, thou rollest thyself at his feet." And St. Ambrose, book On the Dignity of the Priesthood, chapter 11: "The necks of kings," he says, "and of princes are submitted to the knees of priests, and kissing their right hands, they trust themselves to be protected by their prayers." Hence Suidas thus introduces Leontius addressing Eusebius, the wife of the Emperor Constantius, who was asking him to visit her: "If you wish me to come to you," he said, "preserve for me the reverence befitting a Bishop, so that I may indeed enter, but you immediately descend from your lofty throne, and with shame meet me; then let me sit, but you stand reverently, and do not sit until I give the sign. If you are willing to obey these things, I will visit you; but if not, know that you will not obtain that we should betray the honor due to Bishops, and be injurious to the divine right of priests." Thus he spoke to the heretical Empress. St. Jerome testifies that it was once the custom for the people to meet the Bishop and prostrate themselves to kiss his feet, and this was done specifically to Epiphanius. Theodoretus recounts that Gainas, an Arian leader of the Goths, who dared to stir up seditions against Arcadius, proceeded a long journey to meet St. John Chrysostom, though an enemy, and commanded his sons to kiss his knees. What of the fact that Paulinus writes that the Emperor Theodosius, after gaining victory, threw himself at the feet of St. Ambrose and gave him thanks, that he might accept the victory over the tyrant Eugenius as granted by him. Nicephorus reports that the same emperor prostrated himself at the feet of Amphilochius the Bishop and begged pardon, lib. XI, cap. IX. Fortunatus relates that the Emperor Valentinian and his wife showed the same, indeed greater honors to St. Martin. For thus he writes: Hence the Caesar rushed forth from his seat, burning and embracing the knees of Martin, and rolling at his feet. And soon after: Nor does the queen cease to water his feet with tears, Spreading her limbs on the ground, suspending her joys in a vow. Severus Sulpitius has the same account, lib. III. The Emperor Justinian, when John the Pontiff came to Constantinople, went forth to meet him with the whole city, and prostrated himself at his feet, removing from himself the insignia of imperial rank, and kneeling humbly begged that he adorn him with them again. Justinian, Emperor of Nicaea, prostrated himself at the feet of Constantine the Pontiff and kissed them. Charles the Great did the same at Rome, in the year of Christ 774, and his father Pepin did the same to Stephen II the Pontiff, coming into France, in the year of Christ 754. Louis the Pious, son of Charles, did the same to Sergius II the Pontiff, in the year of Christ 844. See more things in Thomas Bozius, tom. II, De Signis Ecclesiae, sign 68. rejects the Church; for he himself said: "He that heareth you, heareth me; and he that despiseth you, despiseth me." He predicts the glory which the Church was to have under Constantine, and thereafter. For before him it was in continual persecution. Whence it is not wonderful that this honor was not had, nor admitted by St. Peter, St. Paul and the other Apostles, as Calvin wrongly objects. Again "the dust of thy feet," that is the earth and pavement on which thou shalt fix thy feet, and which thou shalt tread, kings and queens shall kiss. Which literally the Prelates, indeed even monks, some and St. Hedwig the Duchess (they were once called Dukes, who are now kings) of Poland, aunt of St. Elizabeth, are read to have done. And this was once a rite of reverence, as is evident from Abraham, Gen. XXIII, 7; and even now this rite is that of the Japanese and Chinese, so that those about to greet and venerate the prince strike their foreheads to the ground. Be that as it may, by this phrase or catachresis the Prophet wishes to say: Kings and princes, O Church! shall submit themselves and their scepters and diadems to you, shall defer to you the highest honor, and almost worship you as God.
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24. SHALL THE PREY BE TAKEN FROM THE STRONG? — It is a proverb, similar to this: "Who can snatch the club from Hercules or the thunderbolt from Jupiter?" that is to say, Who can take the spoils from the strong giant, or lion? wrest the prey from his jaws? Certainly he who does this must be stronger than him and possess gigantic strength, as it were another David, I Reg. XVII, 37. Assuredly our Christ designated this, who therefore says, Matt. XII, 28: "But if I cast out devils by the Spirit of God, then the kingdom of God is come upon you. Or how can any one enter into the house of the strong man, and rifle his goods, unless he first bind the strong man, and then he will rifle his house?" Thus St. Jerome, Cyril and Origen, hom. 7 in cap. XII Num., who also adds: "If you consider nature, the demon is a giant, we are locusts; if we follow Jesus, who has weakened him, he will be as nothing in our sight." The same thing both in words and deeds St. Antony taught, as may be read in his Life by St. Athanasius, who therefore mocked the monstrous and terrifying forms of demons by the virtue of the cross, the invocation and grace of Christ, and as it were scattered them like spider webs, and proposed them to be ridiculed and scattered by his followers and by us.
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25. FROM THE STRONG. — In Hebrew it is צדיק tsaddic, that is, from the just; but the Interpreter seems to have read עריץ arits, that is, strong, which is akin to the Hebrew letters tsaddic; for arits is in the following verse, where to this question it responds in the same words, assertively. And the sense seems to demand this: for the matter concerns prey, which is extorted from the strong, not from the just. If, however, you read tsaddic, that is, just, understand the just captivity of men under the power of the devil. Thus Forerius. Or rather then thus you would translate from the Hebrew: Shall the captivity of the just be delivered? that is, as the Septuagint: Can anyone lead away a captive (namely, a just one) unjustly and be saved? Thus the Roman Septuagint Bibles read, as if you were to say: Assuredly through Christ the strong giant it shall be delivered and saved. For such unjust captivity is made by a mighty tyrant, namely the devil, as Our Author translates it. Furthermore, man, and the human race is called just, and just, because man was created by God in justice, and because with respect to the devil, he was just, that is, innocent, and was unjustly held captive by him. BUT THOSE WHO JUDGED THEE (condemned thee, afflicted thy faithful ones and sons with plagues and death; it is a metalepsis) I WILL JUDGE, — I likewise will condemn, punish and strike with present and eternal death.
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26. I WILL FEED THY ENEMIES WITH THEIR OWN FLESH, — so that they may destroy one another by mutual slaughter, and their swords, hands and garments may be stained with fraternal blood. For thy brother's flesh and blood is thy flesh and blood; thus therefore it will come to pass, "that by no means, says St. Jerome, shall they be satisfied by the death of others, but by their own death." It is a catachresis. Thus in chapter IX, 20, Isaiah said: "Every one shall eat the flesh of his own arm (that is, of his kinsman)." He alludes to the Midianites, who, struck by the sound of the trumpets and the clashing of the pitchers of Gideon and his companions, cut one another down with mutual wounds, Judges VII, 23. The Moabites did the same before King Josaphat, II Paralipomenon XX, 23. Again, truly and properly the Jews, enemies of Christ, besieged by Titus and Vespasian, were satisfied with the flesh of their own sons, as witnesses Josephus and Hegesippus testify. Thirdly, Sanchez thinks that here is described a gesture of the utmost sorrow and anguish; for then men bite their lips, lacerate their breast, and as if mad stain their mouths and teeth with their own blood, Apocalypse chapter XVI, 10. This therefore is the just vengeance and punishment of tyrants, persecuting the Church, so that, just as they thirsted for the flesh and blood of the faithful, and as it were drank and devoured it, so also may they devour their own flesh and feed themselves on their own blood. Hear illustrious examples. Nero the Emperor, persecutor of the Christian religion, by sentence passed upon him by the senate, that he should be led naked through the public, a fork inserted in his neck, and beaten with rods unto death, because he had vexed the whole senate; being utterly destitute of hope for a better state, and also abandoned by the Praetorian soldiers themselves, clothed in a vile garment, he took to flight, and with three or four freedmen, fled to the estate of one of these named Phaon, between the Salarian and Nomentanan ways, four miles from the City: where, hiding in a cave, when he perceived that horsemen seeking him were approaching, he inflicted his own hand upon himself, though trembling; him, dying with difficulty, one of his freedmen Epaphroditus finished off, on the fourth day before the Ides of June, the very day on which he had formerly murdered his wife Octavia, being in the thirty-second year of his age. Thus Baronius, vol. I of the Annals, in the year of the Lord 70, from Suetonius in his Life of Nero. Galerius Maximianus the Emperor was seized by chastisement and punishment sent down from heaven, and it spread from the very flesh itself to his mind. For suddenly in those parts of the body which nature has covered and hidden out of modesty, an abscess arose; then in the inner recesses of the body, a purulent and fistulous ulcer. And the incurable gnawing of these was eating away his innermost organs, which indeed overflowed with an infinite multitude of worms, whence a deadly and pestilential stench was exhaled. See Eusebius, book VIII of the History, chapter XVIII. Galerius Maximinus, when he raised his hands against God and the Christians, was afflicted by divine scourge throughout his whole body. For immediately seized with the utmost pain and anxiety, he rolled about in bed, and wasted away from lack of food. But a burning arising within his bowels corrupted all his appearance and form, and also deformed his aspect outwardly, so that shortly nothing remained in him save a dry bone resembling a skeleton, which struck horror and fear into those beholding it, and so that his body seemed to be like a brazen sepulchre, or some kind of sack containing that which was buried deep within it. And when his whole brain was burned out, the sockets of his eyes, moved from their place, fell out and blinded him. He himself, moreover, tortured by the utmost pains, confessing to God, prayed that death be hastened for him; and finally, testifying that he was paying the fitting penalties for the crimes and insults with which he had wickedly and insolently persecuted Christ, he at last gave up that accursed soul. Thus Eusebius, book IX of the Ecclesiastical History, chapter X, and Baronius, vol. III of the Annals, in the year 314. In the year of the Lord 484, when Huneric, king of the Vandals, mad from the overthrow of the Catholic faith, was preparing a triumph for himself, he is compelled to experience divine vengeance. For putrefied and teeming with worms, not his body, but parts of his body seemed to be buried. Then also, as Gregory of Tours says, the sun appeared foul, so that scarcely a third part of it shone forth, and this in vengeance for such great crimes and the shedding of innocent blood. Huneric moreover after these things, seized by a demon, who had long fed on the blood of the Saints, tore himself to pieces with his own bites, in which torment also he ended an unworthy life by a just death. Thus Victor, book III, On the Persecution of the Vandals, at the end, and Gregory of Tours, book II, On the Deeds of the Franks, chapter III, in the year 484. Finally, the notorious destruction of Diocletian, Aurelian, Domitian, Decius, Maxentius, Licinius, Julian the Apostate, and other persecutors of the Church is well known. The calamities and outcomes of these men therefore explain this prophecy of Isaiah concerning them more clearly than any interpreters. The Saracens, infesting Constantinople and neighboring regions and inflicting terrible slaughter upon Christians everywhere, perished in countless numbers from hunger, cold, war, and pestilence. Indeed, such famine afflicted them that they abstained neither from excrement, both of beasts and of men, nor from the flesh of corpses. Those whom famine and pestilence spared were consumed by the sword. Those who survived these calamities were swallowed up by the sea, when a storm of fiery hail was sent upon them by divine power, from which ten ships were rescued, five of which were captured by the Romans, five were carried into Syria, so that they might be a testimony to divine vengeance. Thus Sigebert in his Chronicle, in the year of Christ 719, and Paul the Deacon, chapter XXI. The Hungarians, when devastating the Church of Bremen and afflicting the servants of Christ with many great outrages, were suddenly struck by a tempest rushing into the city, which hurled flames upon the peak of the temple, and the violence of these flames, with the shingles, bricks and tiles bursting apart with great crashing, overwhelmed the enemies with such force that some were suddenly prostrated and perished, while others, seized by the citizens, fell by a bloody death. Thus Albert Crantz, book III of the Metropolis, chapter II, in the year of the Lord 913.
Machine translation from the Latin, not reviewed.
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In parte ista exequitur magis in speciali liberationis ordinem: et circa hoc duo facit. Primo populus confitetur accepta beneficia; secundo accipit promissionem de futuris, ibi, Et ego dixi: in va-cuum laboravi, sine causa et vane fortitudinem me-am consumpsi. Circa primum quatuor beneficia confitetur. Primo privilegium divinae electionis; et continuatur ad id quod dixerat supra propheta populo ut annuntiaret. Unde statim subjungitur vox populi annuntiantis, et dicentis, Audite. Ab utero, eligens me inipsis patribus. Ps. 21: « De ventre matris meae Deus meus es tu, ne discesseris a me. » Secundo efficaciam orationis: Et posuit os meum, orationem, quasi gladium, penetrantem usque ad aures Dei et viscera misericordiae. Eph. ult.: « Et gladium spiritus, quod est verbum Dei. » Tertio auxilium divinae protectionis: in umbra, idest sub protectione potentiae suae, sicut sagittam electam, sagittarius ad conservandam. Psal. 16: « Sub umbra alarum tuarum protege me. » Psal. 26: « Abscondit me in tabernaculo suo, protexit me in abscondito tabernaculi sui. » Quarto gloriam divinae virtutis: Et dixit mihi: In te gloriarbor; idest, per magnalia in te ostensa gloriosus apparebo. Supra 45: « Omnis qui invocat nomen meum, in gloria meam creavi eum. » Secundum alios haec est vox Cyri, cujus nomen praenuntiatum est ab Isaia antequam nascere-tur, supra 45: cujus verba comminatoria quasi gladius erant, et protectus est ne avus suus eum interficeret, et servatus quasi electa sagitta ad tempus statutum; cui et annuntiatum est, populum Israel Dei ser-vum esse. Aliter exponitur de Christo; cujus nomen ab Angelo praenuntiatum; verbum praedicationis, gladius penetrans corda; protectus secundum infinitatem carnis a potentia divinitatis, et electus inter omnes ad salutem generis humani implendam. Et dicitur Israel, quia ex populo Israel secundum carnem natus est.
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Et ego dixi: In vacuum laboravi, sine causa et vane fortitudinem meam consumpsi. Hic Dominus promittit futura beneficia: et primo promittit prophetiae Isaiae exaltationem; secundo populo liberationem, ibi, Haec dicit Dominus redemptor Israel. Circa primum duo. Primo ponitur prophetiae allegatio proponentis laborem suum in praedicando, quamvis ex culpa audientium non sit fructus secutus: et concludit: Ergo judicium meum, pro me, cum Domino, coram ipso, et opus meum, quasi gratum ipsi. Jer. 6: « Frustra confiavit con-flator. » Secundo ponit Dei responsionem: Et nunc haec dicit Dominus: et primo significatur allegationis attestatio, Et reducam, quasi dicat: Ad hoc me ex ventre matris eligens, ut revocem populum suum ad ipsum. Et congregabitur, ad ipsum per meam praedicationem.
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Et tamen glorificatus sum. Habac. 5: « Dominus Deus fortitudo mea, et ponet pedes meos quasi cervorum. Secundo ponitur ipsa responsio, Et dixit; quasi dica: Intantum ministerium tuum honorificabo ut non solum in Judaeis, sed in omnibus gentibus per te salus mea annuntietur. Roman. 3: «An Judaeorum tantum Deus? … Immo et gentium.» Hoc etiam plane de Christo exponitur, qui sua praedicatione et mortis consummatione non solum fructum in Judaeis fecit, sed gentes etiam illuminavit et salvavit. Similiter etiam de Cyro, licet magis extorte, quia per beneficia secundum intentionem Domini populum ad Dei cultum revocavit, cui a Deo datum est dominium super multas gentes.
Nota super illo verbo, Audite, quia verba Dei sunt audienda, quia sunt utilia primo ad intellectus illustrationem. Prov. 6: «Mandatum lucerna, et lex lux.» Secundo ad affectus dulcedinem. Ps. 118: «Quam dulcia faucibus meis eloquia tua! Su-per mel ori meo.» Tertio ad amoris accessionem. Jer. 20: «Factum est verbum Domini in corde meo sicut ignis.» Ps. 9: «Eloquia Domini ni eloquia casta, argentum igne examinatum.» Quarto ad operis rectitudinem. Psal. 54: «Dirige me in veritate tua.» Quinto ad gloriae adeptio-nem. Prov. 3: «Custodi legem atque consilium.» Sexto ad aliorum instructionem. 1 ad Tit. 3: «Omnis doctrina divinitus inspirata, utilis est ad docendum.»
Haec dicit Dominus redemptor Israel. Hic promittit liberationem: et circa hoc duo facit. Primo promittit liberationem: secundo excludit eorum dubitationem, ibi, Et dixit Sion. Circa primum tria.
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Primo ponit liberationem praecedentia, scilicet Judaeorum venerationem, quae fuit causa liberationis: et commemorat pristinam despectionem: Contemptibilem, propter populi imbecillitatem, abominatam, propter cultus singularitatem, servum, propter subjectionem diversis gentibus Supra 18: «Ad gentem divisam mittam te.» Et ponit ipsam venerationem: Reges videbunt magnalia mea quae per te ostendam, et adorabunt, sicut, ad litteram, Nabuchodonosor Danielem; et Cyrus, et alii principes ejus honoraverunt Esdram.
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Aliud praeamblum est regis liberantis exaltatio, scilicet Cyri: In tempore placito, quando placuit mihi salvare populum meum, exaudiui, exaltans te in regnum, secundum desiderium tuum. Et exaltationis fructum: Et serrari in foedus implendum populi mei. Revelamini, idest illuminamini. Vel de Christo, qui fuit in passione contemptus, et quasi servus judicatus. Infra 53: «Vidimus eum, et non erat aspectus; et desideravimus eum, despectum, et novissimum virorum: sed postmodum a regibus adoratus. Psalm. 71: «Adorabunt eum omnes reges terrae, omnes gentes servant ei.» In tempore placito, scilicet tempore gratiae. 2 Corinth. 6: «Ecce nunc tempus acceptabile, ecce nunc dies salutis.» Secundo ponit liberationem consequentia, promittens liberatis bonorum copiam: Super vias pascuntur; idest, ita abundantior consolationibus perfruenter sicut oves in pa-scuis, quando etiam in via praeter solitum inveni-rentur. Ezech. 34: «Requiescent in herbis virentibus.» Quantum ad malorum carentiam, et defectus, Non esurient; et nocumenti illati, aestus, tribulationis; et sol, tyranni facientes ipsam. Psalm. 120: «Per diem sol non uret te, neque luna per
noctem.» Et assignat utriusque causam. Quia miserator eorum leget eos … Aquarum, consolationum.
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Psalm. 22: «Dominus regit me, et nihil mihi deerit; in loco pascae ibi me collocavit.» Tertio pronuntiat ipsam liberationem, ponens tria: scilicet aliorum praeparationem: Et ponam omnes montes; idest, Principes auxiliabuntur vobis ad revertendum.
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Supra 40: «Omnis vallis implebitur, et omnis mons et collis humiliabitur.» Ponens etiam captivorum reversionem: Ecce isti de longe venient, idest ab oriente mari, occidente. Jer. 51: «Adducam eos ab aquilone.» Ponit etiam gratiarum actionem: Laudate caeli.
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Psalm. 68: «Laudent illum caeli et terra, mare et omnia reptilia in eis.» Et dixit Sion: Dereliquit me Dominus, et oblitus est mei. Hic excludit eorum dubitationem: et primo illam quae oriebatur ex divina indignatione; secundo illam quae ex eorum dejecione, ibi, Et dices in corde tuo; tertio illam quae oriebatur ex hostium protestate, ibi, Numquid oblivisci potest mulier infantem suum? Circa primum duo. Primo ponit dubitationem, Dereliquit, sine auxilio; et ideo non possum sperare liberationem.
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Baruch 4: «Derelicta sum sola.» Secundo excludit eam per similitudinem matris: Numquid oblivisci potest mulier infantem suum? Tertio adhibet promotionem de civitatis instauratione: et primo quantum ad reaedificationem murorum, divinum propositum, Ecce in man bus; quasi dicat: Ita teneo te in memoria sicut qui scribit, aut facit aliud signum in manu sua, ut sit ei memoria alicujus rei. Muri tui; quasi, jam video reaedificationem murorum tuorum. Psalm. 89: «Mille anni ante oculos tuos tamquam dies hesterna quae praeteriit.
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Et expletionis modum: Venerunt structores, idest reaedificatores, scilicet Zorobabel, et Jesus, et alii, jam in oculis meis, dissipantes, Chaldæi. Zach. 4: «Manus Zorobabel fundaverunt domum istam, et manus ejus perficiet eam; et scientes quia Dominus exercituum misit me ad vos.» Secundo quantum ad habitationem virorum: et circa hoc tria facit.
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Primo praedicit civium adunationem: Leva in circuitu oculos tuos. Baruch 4: «Circumspice, Jerusalem, ad orientem, et vide jucunditatem quae veniet tibi.» Secundo civitatis rehabitationem, ostendens quod habitabitur. Viro ego, modus juramenti, velut ornamento vestieris: sicut sponsa vestibis, sie urbs ornatur civibus. Infra 61: «Indue te vestimento sa-lutis.» Ostendens quod habitatoribus implebitur: Quia deserta, quantum ad habitatores, solitudo, quantum ad cultores; ruinae, quantum ad muros destructos. Zach. 2: «Absque muro habitabitur.» Tertio etiam ostendit quia ab hostibus vacuabitur: Longe fugabuntur qui absorbebant te.
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Tertio praedicit habitatorum multitudinem: Ad haec dicent filii sterilitatis, idest qui nati sunt quando te sterilem credebant, vacuatam habitatoribus.
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Infra 54: «Dilata locum tentorii tui.» Et dices in corde tuo? Hic excludit secundam dubitationem: et primo ponit admirationem, Et dices, prae admiratione: Sterilis, quia non erant in me viri, qui filios generarent; destituta, divino auxilio. Infra 66: «Quis audivit unquam tale?» Secundo excludit dubitationem, ponens modum multitudinis habitatorum: Haec dicit Dominus: quantum ad tria.
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Primo quantum ad divinam inspirationem: Ecce levabo manum, quasi in signum, et ad populos exaltabo signum meum. Supra 11: «Levabit signum in nationibus.» Secundo quantum ad honorificam reductionem: Et affe- rent filios tuos in ulnis, in quo significatur auxi- lium quod a gentibus habuerunt.
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Reges nutritii, providentes tibi in necessariis. Baruch 3: « Adducet « Domnus illos. » Tertio assignat hujus rationem: Et scies quia ego Dominus. Psal. 30: « In te Do- « mine speravi, non confundar in aeternum. » Numquid tolletur a forti praeda? Hic excludit ter- tiam dubitationem: et primo ponit ipsam, A forti, Nabuchodonosor; secundo excludit eam: Quia haec dicit Dominus: primo ponens liberationis beneficium, Et captivitas, scilicet Judaeorum. Job 29: « Con-
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v. 4 « Audite insulae et attendite populi de longe : Dominus ab utero vocavit me, de ventre matris meae recordatus est nominis mei » ! — hebr. audite insulae ad me i. e. regiones maritimae et longinquae ; statim orbis compellatur universus, unde rem agi non particularem sed universalem elucet. Eundem loqui de quo 42, 1 seq. mentio facta est jam suadetur ex vaticinii compositione. Postquam enim de priore liberaiore eiusque opere actum est, et postquam vates ea quae 41, 2 seq. 25 breviter tetigerat, fusius et enucleatius evolvit a 44, 24 et deinceps, jam ipsa sermonis concinnitate exspectamus vatem de altero quoque quem paucis 42, 1 seq. delineavit sermonem instituturum esse longiorem eumque et opus eius, uti fecerit in Cyro, explicatius descripturum. Porro autem id invicte demonsiratur ex eo quia servus Domini in hac oratione et subsequentibus ita exhibetur, ut plane idem sit cum illo ; id quod ex ipsa explicatione patebit. Iam quod omnes gentes convocantur, optime fluit et explicatur ex 42, 4. 6 : legem eius insulae exspectabunt, dedi te in lucem gentium. Quantopere autem sit electus a Domino (42, 1) et vocatus (429, 6), explicatur hoc loco : exsistit scil. quia Dominus eum tamquam suum minisirum elegit ideoque eum formavit et cum adhuc esset in utero matris, iam nominis eius i. e. eius naturae, muneris, officii recordatus est, a primo eius ortu Deus omnia illa quae nomine continentur et exprimuntur mente et voluntate est complexus. Nomen autem alicuius omnia hominis designare saepe solet. Cum aliud nomen nisi servus Domini (42, 1) nondum adfuerit, illud proxime intelligitur, verum eo ambitu, quo ipse et virtutes eius et opus perficiendum 42, 1 seq. describuntur. Haec igitur omnia Deum a primo eius ortu et principio in mente habuisse et ad hoc eum formasse et vita donasse hoc versu asseritur. Quam ample haec in Christo sint impleta, lege Matth. 4, 921. Luc. 4, 31 (cf. S. Ephr. Euseb. S. Hier. Cyr. Theod. Sanct, etc.). Hoc loco proxime se declarat servus Domini ita a Deo ad vitam evocatum et iali muneri a primordio destinatum, ut quam merito querelam .illam v. 4 fundat appareat et quanto iure Dominum invocet vindicem causae. Tota enim eius exsistentiae et vitae ratio quam maxime probat, quanto studio debuerit audiri ab omnibus. Tamquam a Deo vocatus et designatus etiam optime ad munus subeundum est instructus, quae est alia ratio, cur audiri debeat
Similiter ut 41, 1 omnes populi invitantur ut aures praebeant attenias
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v. 9 « et posuit os meum quasi gladium acutum ; in umbra manus suae protexit me et posuit me sicut sagittam electam; in pharetra, sua. abscondit me » ; — osi. e. verbum eius; ergo id quod vult et mandat, virtute pollet maxima et effectu carere nequit; cf. 114, 4 : « percutiet terram virga oris sui et spiritu labiorum suorum interficiet impium »; eodem modo id quod docet, penetrat, separat in modum gladii; vivus est enim sermo Dei et efficax et penetiabilior cmni gladio ancipiti (Hebr. 4, 12) et Christus profitetur se gladium misisse, quo fiat inter homines discretio et separatio (Matth. 10, 34). Cum os, verbum, tamquam gladius significetur, simul indicatur discrimen quod intercedit inter hunc et yrum (A45, 4 seq.). Verbi igitur vis et efficacia declaratur. Eadem indicatur in sagitta nitida vel tersa, polita (hebr.); uti gladio pugnatur cominus, uti sagitta eminus ferit ac sternit (Sanct.); quare omnes et qui prope sunt et qui procul ab eo erunt vincendi. Etiam in sagitta tersa cernis vim penetrandi, qua interimantur hostes veritatis, alii autem ad salutem et utilitatem vulnerentur (ut in Cantico dicit sponsa percussa : vulnerata ego sum amore; S. Cyr. sim. Euseb. S. Hier. Theod.). Gladio et sagittis armatus incedit rex Messias Ps. 44, quibus armis victoria eius universalis in pugna cominus et eminus facienda innuitur (cf. For. Osor. Malv. Mar. Men.). Cum hisce armis coniuncta est insignis Dei protectio, quam accommodate ad gladium et sagittam describit ; id in pharetra planum est, qua simul declaratur, servum Domini iri eductum a Domino et armorum in modum adhibitum, quando Domino placuerit; in priore metaphora gladii eatenus solum retinetur, quatenus gladius sub sinistro brachio abditus in vagina aliquo modo sub umbra manus abscondi (hebr.) dici potest; magis autem ipse cuius os est gladius speclatur, qui manu Domini i. e. divina potentia absconditur, ita ut nemo ei nocere possit, et qui sub umbra abditus mediis in laboribus et medio in aestu mire a Domino recreatur et grato quasi refrigerio confortatur. Hanc protectionem habes quoque indicatam 42, 1 : ecce servus meus quem fuleio (hebr.), v. 6 apprehendi manum tuam, servavi te. Iam cur ita sit a Deo instructus et protectus effertur indeque nova colligitur ratio, cur debeat audiri
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v. 3 « et dixit mihi : servus meus es tu, Israel quia in te gloriabor » |— hebr. in te me gloriosum exhibebo (cf. 44, 23) ; finis ergo qui omnibus in v. 1. 2 enuntiatis intenditur is est, ut is se ministrum et servum Domini praebeat et ut Dei gloria et sublimitas per ipsum hominibus nota fiat; in eo Deus suam mai estatem vul manifestare, in eo ergo scopus ille « plena est omnis terra gloria eius » attingi debet. Eam Dei gloriam insigni modo per servum Domini promoium iri, etiam supra 42, 8 exprimitur et ubertim declaratur in cantico illo 42, 10-12. Sed cum vocetur /srael ', unusne ille intelligitur, de quo 42, 1, an populus Israel qui hoc quoque servi nomine antea est appellatus (42, 19) ? Sed populum non posse intelligi, statim elucet ex v. 6 in quo idem servus a Deo assumptus dicitur ad suscitandas tribus lacob et servatos Israel reducendos , ubi ergo servus tamquam populi Israel redemptor ab Israel distinguitur et quidem ita, ut plane absonum sit et ab omni prophetia quam maxime alienum dicere populum sui ipsius esse redemptorem. Dein adde, eundem servum statim dici lucem gentium ; proinde eadem appellatione salutari, qua idem 42, 6. Dein in v. 8 dicitur dari in foedus populi, ut educeret vinctos; hisce autem primo idem describitur qui supra 42, 6. 7 iisdem nominibus est designatus, et secundo apertissime a populo distinguitur ; quia populus nequit concipi iamquam mediator foederis secum ipso et quia populus in carcere exsilii vinctus non se ipsum potest educere, neque populus caecus se ipsum potest lumine donare (cf. 49, 9 et 42, '1 : ut aperires oculos caecorum), Ergo non obstante nomine Israel unus ille, de quo 42, 1, intelligi debet, nisi vatem secum ipso committere et plane absurda dicere velimus. Neque adeo difficile est explicare, cur eo nomine appelletur. Ratio enim in subsequentibus orationibus declaratur, quibus servus ille populi personam gerens pro populo peccata luit et satisfactione vicaria pro populo expiat culpam peccata populi in se assumens et poenas populo debitas in se exsolvens. Tamquam talis iure appellatur Israel et tale eius munus pro populo et quasi in persona populi subeundum apte in hac oratione praeparatoria iam insinuatur assumpto populi nomine. Idque fit eo facilius quia Israel de se est nomen patriarchae, patris populi; iam vero servus ille tamquam alter populi parens et servator adest, in se ipsius nominis significationem exprimens, est enim a Deo armis instrucius ideoque revera « pugnator, miles Dei » i. e. Israel, qui igitur nomen vere in se exprimit, et ut olim Iacob oratione et patientia vicit indeque nomen reportavit (Gen. 32, 29. Os. 12, 4), ita hic quoque oraiione sua et patientia in Deum praevaluit, ut ex irato propitium redderet homini (cf. For. Lap. Men. Tir. Osor.). Porro, ut rex Assyriorum Assur vocatur, ita rex Israel merito Israel vocari potest « quia nomen corporis capiti tribuitur » (Mald.) idque eo magis ut indicetur eum revera esse ex Israel oriundum (cf. Euseb. S. Hier. Cyr. Thom. Sanct. Sasb.); uti ergo nomen ab uno in omnes transiit, lta denuo uni attribui potest in quo tota populi vita quasi colligitur et consistit. Tale ergo . nomen quod de se est nomen unius minime obstat quominus ille unus intelligatur qui ex notis adiectis alius esse non potest nisi idem, qui 429, 1 describitur a populo plane distinctus. Messiam h. 1l. agnoscunt sancti Patres, quorum locos vide apud Reinke, Mess. Woissag. II p. 93 et Kilber, Analys. bibl. ed. Tailhan I p. 380. Et horum vestigia premunt etiam fere omnes interpretes catholici. Variam tamen interpretationem iam proponit S. Thom.; primo vocem populi audiri asserit aununtiantis et dicentis audite... me in ipsis patribus elegit, et'ita porro de populo explicat. Tum addit: secundum alios haec est vox Cyri, cuius nomen praenuntiatum est ab Isaia antequam nasceretur ele.; denique : aliter exponitur de Christo, cuius nomen ab angelo praenuntiatum ete. Censet vero Calm. hoc de Cyro quidem aegre explicari, satis tamen apte de Isaia et loanne Baptista, tum etiam de Christo; at uti ex eius verbis ulterioribus elucet explicationem de Isaia retinet ut primam, cui alias adiungit. In similes sententias interpretes rationalistae hie abeunt, sicut 42, 1 seq. Intelligunt enim bic vel populum Israel vel electos et. pios ex [srael, vel prophetas, vel etiam Isaiam solum (cf. Ros. Ges. Kn.). Haec singula refutare iam non opus erit, postquam verbis ipsis eas sententias excludi supra ex nexu et contextu ostensum est. Ges. asserit de Messia sermonem esse non posse, quia is de quo agitur hic loquitur; quasi Messias non eodem modo a propheta posset induci loquens, sicut loquens inducitur cap. 14 rex Babel et habitantes in Seheol. Neque id fit sine ulla praeparatione; ea adest 42, 1 seq. . et post Cyrum alterum iam in scenam prodire liberatorem plane ad libri concin- ' nitatem spectat. Dein quis loquatur, utrum Ialive an propheta, debet apud prophetas saepe ex argumento disci; non apponunt nomen loquentis ; idem ergo hoc loco obtinet. Ex argumento et locis parallelis erui debet quis loquatur. Dein obiicit Ges. obstare v. 8. 9; sed hi versus iidem sunt re qui 49, 6. 7 iam leguntur; porro de qua instauratione ibi sermo sit, in sermonibus de Sion explicatur ; gloria vero Sionis exoritur ex perpessionibus servi Domini, uti subsequentibus orationibus videbimus. Nomen [srael deest in uno codice hebr. (cf. de-Rossi) et aliqui critici eam delendam esse censuerunt; ita J. D. Michaelis et Ges. Habent quidem hanc vocem textus hebr. LXN, Syrus ', S. Hier. Chald.; at quemadmodum apud LXX 42,1 falso textui verba Israel et Iacob sunt inserta, ita fieri potuit, ut hoc loco quoque poneretur Israel, ad quam interpolationem forte etiam 44, 93 in Israel] l. Neque tamen ut videtur S. Ephr. vocem legit; vide ad 49, 3. '" me gloriosum reddam nonnihil iuvit. Et si antiquitus facta est interpolatio in textu graeco, non sane mirum est eandem apud reliquos inveniri. Sed res dubia est, nam [srael potest explicari, quamvis sane fateri oporteat, uomen alibi non de uno aliquo nisi de patriarcha adhiberi, alias semper de populo. Alii difficultatem alia via removere tentarunt; at parum feliciter. Nam censent verba. ea ita posse concipi, ut ea servus Domini iubeatur ad Israel dicere : dixit mihi Dominus : die scil. populo : servus meus es tu Israel (Braun, Calm.); sed quo iure ' talis assumitur suppletio? Alii sermonem transferri volunt in altero membro a servo ad Israel : servus meus es tu, et in te gloriabor, Israel (Hensler, Staüdlin); sed cur subito inferatur allocutio ad Israel, ad aliam personam, postquam praemissum est : dizit mihi, non facile explicatur. Saadias in versione arabica vocem accipit ac si bxww"5 seriptum esset : servus meus es tu ad Israel, in te gloriabor ; sensus quidem non spernendus, et qui ad sequentem querelam v. 4 viam optime sterneret; at quomodo textus uti iacet sic. possit intelligi, nemo dixerit. Facilior esset talis 5 suppletio ex im. ita ut vertatur : dixit mihi : servus meus tu; Israeli (dixit) : quia in te gloriabor; ita enim quandoque 5 suppleri in membro parallelo, omnes concedent (cf. 44, 98). At cur allocutio fiat ad populum, vix hi. 1. satis suaderi potest. Ceterum aliqui ex rabbinis qui de propheta Isaia verba eapiunt, ita explicant : « servus meus es tu ex semine Israel; sive : tu Israel qui repulatus es in oculis meis instar totius Israel » (Abenesra apud Ros. Ges.) vel : « loquitur universaliter et particulariter : tu, Israel, in quo gloriabor, sicut herus gloriatur in servo fideli » (Kimchi apud Rios.). Pro iis demum qui verba haec quasi oraculum d^ Ioanne Baptista explicare volunt, adscribo quae Sanct. advertit : « neque minus improbabile est (quam agi de Cyro) quod aliqui putant haec ad Ioannem Baptistam pertinere, quorum ratio gravissima et pene sola est quia Ecclesia caput hoc in loannis sollemniis tum ad sacrum Missae quam ad horarum officium adhibet. Quae ratio levissima est, ut late probavimus ad illud Zach. 13 : quid sunt plagae istae in medio manuum tuarum? ubi ostendimus saepe ab Ecclesia alienam historiam propter aliquam similitudinem sacris Sanctorum officiis accommodari. Et sane si ratio haec aliquid haberet momenti, probaret etiam de Ioanne esse caput primum Ieremiae, quia illud de Ioanne recitat Ecclesia in eius vigilia ». De tali accommodatione textuum vide Cornely, Introd. I p. 544. Cum igitur servus Domini tam singulari ratione esset vocatus a Domino et instructus et scopum haberet adeo sublimem a Domino praefixum, iuremerito querelam fundit acerbam, quia populus Israel sua pertinacia laborum illius proventum repudiat et Dominum iudicem causae patronum invocat
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v. 4 « et ego dixi : in. vacuum laboravi, snc causa et vane fortitudinem meam consumpsi ; ergo iudicium meum cum Domino et opus meum cum Deo meo »! — querelam fieri de Israel per - vicacia eruitur ex responso Dei subsequenti (de quo infra); et ego cum emphasi dicitur, quia quae affert servus Domini et quae expertus est effato Domini v. 3 contraria esse videntur. Dicit se in vanum laborasse, inaniter et incassum studium et vires consumpsisse. Quae plane conveniunt in Christi querelam de obstinatione Iudaeorum : quoties volui congregare filios tuos... tu noluisti ; indigne fert eorum incredulitatem, ut ait. Theod. et sim. Euseb. S. Cyr. Hier. Osor. Sanct. etc. At Dei voluntas et opera in v. 1-3 enuntiata effectu carere non possunt; quare addit ad expostulationem : attamen ius meum est penes Dominum ct opus meum penes Deum meum (hebr.); suam causam Domino committit; quia est ita a Deo vocatus et instructus, lus habet ad effectum et prosperum successum laborum et qui hos labores inanes reddere conantur, inimici sunt et adversarii Dei, contra quos Deus ipse suam causam tueri debet. Quare in illa prima laborum sterilitate se solatur, ius suum inviolabile esse repositum penes Dominum et opus, negotium suum omnemque fructum pariter in Domini potestate collocari qui ad effectum rem pro beneplacito suo perducet certissime quia suam voluntatem adeo manifesto (v. 3) declaravit. Et quia servus Domini pro sua parte virili laborem impendit multum, immo eo studio et conatu ut esserere possit se vires suas consumpsisse, eo potiore iure a Domino potest postulare ut suam tueatur causam eamque suscipiat ad finem gloriosum perducendam. Ita innuit vates, uti videtur, nexum qui adsit inter labores Messiae et eius gloriam operisque ambitum, quem nexum in subsequentibus magis magisque explicari videbimus. Verba haec quibus suam causam Deo committit, quid sunt aliud nisi illud : et nunc clarifica me tu, Pater, etc. cf. Ioan. 171, 1. 5 seq.
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v. 8 « Et nunc dicit Dominus formans me ex utero servum sibi, ut reducam Iacob ad. eum — et Israel non congregabitur ! — et. glorificatus sum in oculis Domini et Deus meus factis est fortitudo mea » ; — denuo servus Dominum commemorat a quo sit formatus et institutus à prima sua origine ut servus sit Domini ad tribus Iacob reducendas ad Deum; ergo iterum se a Domino ad id creatum et destinatum dicit, in qua repetitione argumentum v. 4 continetur et simul illud Dei consilium firmum permanere in se et. firmum censeri a servo Domini exprimitur. Cum addat er glorificatus sum... iam responsum faustum sibi factum animo praeoceupans priusquam illud nobis enarret ostendit magnam animi laetitiam de postulatione sua copiose a Domino concessa ; pro humiliatione enim v. 4 expressa qua in hominum oculis videbatur incassum laborem insumpsisse, iam laetabundus suam apud Dominum gloriam sibi factam effert ; pro viribus frustra impensis Deum sibi factum esse robur, ergo si quod damnum subiit id modo quam maxime eximio ac divino reparatum esse cum animi exsultatione annuntiat. Hisce quantopere animus eius laetetur ex eo conclude quia 'quid responso Dei in se effectum sit ante ipsum responsum inversione quadam psychologica enarrat. Quod in textu lat. legitur et Israel non congregabitur, debet explicari vel ut innuatur populi pervicacia, qua consilio Dei obsistere nititur : ego formatus sum, ut Iacob reducam et quid est quod Israel non vult aggregari ad Dominum ?! vel tamquam exclamatio admirantis et quasi quaerentis : quomodo in tali Dei consilio fieri posset ut Israel non congregaretur? Prius indicant Osor. Lap.*Men. Tir., alterum Mald. simul cum alia explanatione. - Alii potius ita explanant ut populi israelitici abiectionem ibi declarari dicant (cf. S. Hier. Mald. Malv. For. Sanct. Sasb. Pint.). At abiectum iri populum a Deo in universum non videtur esse verum ; nam : « numquid Deus repulit populum suum ? absit ! non repulit Deus plebem suam quam praescivit... nolo enim vos ignorare fratres mysterium hoc quia caecitas ex parte contigit in Israel, donec plenitudo gentium intraret et sic omnis Israel salvus fieret » (Rom. 41, 1. 9. 95. 96). Dein abiectionem hoc loco indicari non censeo, quia v. 5 responso Dei asseritur et affirmatur servum Domini reducturum esse reliquias Israel. Quare ad contextum melius — ne dicam unice — convenit lectio quam LXX praebent et-Aq. Syrus et Chald. omissa negatione. LXX quidem : ut congrega rem Iacob ad eum et Israel, congregabor et glorificabor coram Domino ; ita ex S. Hier. ; referente S. Hier. Aquila vertit : et Israel ei congregabitur ; eundem sensum exprimit Chald. et Syrus. In textu hebr. adnotatur pro ND quod scriptum est i. e. non legendum esse 35 Prooemio illo exsultationis praemisso subdit Dei responsum
Querelae isti et iuris postulationi statim respondit Deus; responsum ipse servus enarrat, quo simul explicite declaratur quid sit, iudicium (ius) et opus (v. 4), quod Dominus tuendum et efficiendum suscipiat
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v. 6 « et dixit : parum est ut sis mihi servus ad suscitandas tribus lacob et faeces Israel convertendas, ecce dedi te in. lucem gentium, ut. sis salus mea usque ad, extremum terrae » ; — ergo Deus servum de casso labore conquerentem solatur dicens : nimis exiguum esset si solum mihi inservires ad suscitandas tribus Iacob et ad servatos Israel (hebr.) reducendos ; ad multo maiora te praeterea servum assumo : non solum unum populum docebis, sed doctor eris gentium iisque beatitatem afferes ita ut tu sis salutis auctor omnibus qui universum orbem incolunt. Tanto igitur operis effectu qui omnes gentes et extrema quoque terrae complectetur eum solatur et erigit de labore per aliquod tempus frustra impenso. Quibus verbis consilium Dei et opus Messiae pulcherrime explicatur; exprimitur voluntas Dei ope Messiae et Israel et omnes alios populos ad salutem adducendi. Tribus Iacob multiplici iniquitate et miseria sunt prostratae ; eas igitur eriget, statuet denuo, sicuti tabernaculum David quod decidit erigetur (Am. 9, 11); servatos ex Israel, reliquias * ex dispersione, eos scil. qui alieni a moribus gentilium Deo suo et promissionibus eius fideliter adhaeserunt, qui servati sunt ex direptione ei vastatione (cf. 42, 22-95), eos reducet ad Dominum; sed parum est ut in uno populo regnum Dei stabiliat; gentes ex tenebris ignorantiae ei peccatorum in lucem veritatis ét gratiae divinae educet ; ipse in se, in doctrina, erit lux gentium et auctor et fons salutis per orbem universum. llaec sane adeo praelara sunt, ut de^nullo, neque do populo Israel, neque de prophetis dici possint, verum de uno Messia. Praeterea iis verbis aperte idem describitur, de quo eadem 42, 6. 1 dicuntur, qui iam 11, 10 tamquam signum populorum exhibitus est quem gentes deprecabuntur et cuius tempore repleta est terra scientia Domini; qui iam 9, 2 tamquam lux et imperii latissimi auctor (9, 6) est adumbratus, cuius tempore tribus Iacob colligentur (11, 11 ; cf. Mich. 3, 4 ete.). Nonne quivis fateri debebit illum describi, qui sit lumen ad revelationem gentium et gloria plebis Israel et qui de se ipso dixit : ego sum lux mundi (S. Cyr.) ? Cum autem dubium nullum sit quin lux gentium et, salus Domini bona designent spiritualia et coelestia dona, consequens est ut etiam quae in priore membro de suscitandis tribubus Iacob dicuntur, eadem ratione intelligantur. Sensus enim locutionis complexae est : non solum populo Israel verum omnibus summa tu afferes beneficia. En quantopere labor eius non erit inanis! Et cum responsio haec fiat post querelam, iam innuitur pro humiliatione illa et molestia et magna virium contentione tale ei praemium rependi. Nexus idem qui sit inter humiliationem et contemptum servi Domini .et eius gloriam et exaltationem etiam clarius effertur et simul ea quae in v. 4 indicantur magis explicite declarantur
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v. 7 « Aaee dicit Dominus redemptor Israel, Sanctus eius ad comtemptibilem animam, ad abominatam gentem, ad servum dominorum : reges videbunt et consurgent principes et. adorabunt. propter. Dominum, quia fidelis est, et Sanctum Israel qui elegit te » ; — hebr. ad abominationem gentis i. e. ad eum qui genti est abominationi et contemptui; advertit S. Hier. transtulisse Theodotionem : qui abominationi est genti, similiter LXX zí» ÜBeAussóysws mà cO» iÓvOy ; etiam gens apud scriptores latinos quandeque de uno ' dicitur, ut sit idem ac progenies, soboles; et hoc modo vox hic erit capienda, ut idem habeatur sensus cum textu originali. Vocatur Dominus redemptor, liberator, vindex populi (cf. 48, 90) et Sancius qui ut talis ad veram sanctitatem populum revocare vult ; cum isti tituli hie usurpentur, nexus debet adesse inter hos et locutionem Dei hoc loco relatam. Cum locutio fiat ad. illum qui contemptibilis videtur et hominibus est abominationi et qui tamquam servus habetur duris dominis subiectus, eique annuntietur fore ut reges et principes magna reverentiae significatione se prosternant propter Dominum, sine ullo dubio ei solatium praebetur de humili illa conditione et indicatur ex abiectione illa et miseria fore ut honor Dei et cultus enascatur vel conditionem illam vilem viam esse, per quam et, ipse servus Domini ad gloriam sit perventurus et reges et principes ad humilem venerationem sit adducturus; ita quoque fore, ut fidelitas Dei agnoscatur et sanctitatis eius opus aestimetur quod praeclare elucet in ipsa servi electione a Deo facta. Quare illud fore innuitur quod v. 3 dictum est : in te me gloriosum exhibebo. Simul querela v. 4 proposita, labor vacuus etc. hocloco partim declaratur, partim augetur opprobriis propositis qüae servus Domini obire debebit. Haec opprobria hoc loco solum generatim adumbrantur ; magis magisque explicantur et describuntur 50, 6 et 53, 2-12 ; quare ea quoque in re id deprehendimus quod frequens est apud Isaiam, ut quae antea quasi obiter et paucis dicta sunt, postmodum clarius et uberius proponantur. Esse autem etiam in hoc versu sermonem ad eundem et de eodem, de quo in antecedentibus, omnino certum videtur. Nam in
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v. 8 et 9 de eodem institui sermonem ex eo elucet, quia iisdem verbis fit ad eum allocutio et eadem munera ei assignantur, sicut in v. 6 et 49, 6... Cum igitur illud te in v. 6 et 8 et 9 de uno eodemque necessario debeat in- telligi, fieri nequit ut in versu 7I interiecto de alio quodam accipiatur; nisi clarissimae et gravissimae rationes pro tali enallage personae ad: sint. Atqui tantum abest ut adsint, ut contextus proximus et remotus eandem personam indicet. Nam servus Domini statim ab initio ut electus Domini describitur neque alius in hoc capite eo nomine designatur ;:cum igitur dicatur qui elegit te, de alio quodam nequit cogitari. Angustia illa in v. 1 descripta partim iam innuitur in v. 4, iterum supponitur in v. 8 et demum quam maxime explicite in servo Domini exhibetur 30, 6 et 53,9 seq.; ergo etiam in v. 7 intelligi debet de eodem. Gloria quae ex humili conditione enascetur, pari modo exprimitur v. 6 et "7 et 8 et clare quoque in servo Domini describitur 50, ' seq. et 53, 11. 12; proinde arbitrarium esset versum '1 intermedium alia ratione accipere, cum tamen antecedentia per eum illustrentur et ipse quoque in subsequentibus magis per singula fere verba explicetur. — Demum vix opus erit adnotare, cum res sit adeo aperta, quam plene iste quoque versus in Christo sit impletus; servus quoque dominorum apte vocatur, quia ex populo sub alienorum dominio constituto egreditur vel ut S. Hier. dicit: « qui servus fuit principum et tam humilis ut staret ante Annam et Caipham et crucifigendus Pilato et Herodi mitteretur ». Nexum qui sit inter ludibria et exaltationem bene efferunt S. Cyr. Euseb. Theod. ; de Messia sermonem fieri agnoscunt plerique interpretes quoque latini et e recentioribus Reinke, Net. Rohl. Troch. Del. Naeg. aliique. Praeclare adiungitur ad servum dominorum descriptio admirationis et reverentiae qua reges et principes, qui ipsi alias prostrationem a suis postulant, iam stupefacti ipsi surgant de thronis seseque prosternant; habes in priore parte summa opprobria et ludibria, in altera summam honoris significationem. Nonne idem depingitur quod expressit S. Paulus : humiliavit semetipsum... propter quod et Deus exaltavit illum ? Plerique interpretum lat. verba ita concipiunt ut et de Christo sermo sit et de gente abominata i. e. de Christi discipulis, de plebe christiana. Ita propter textam latinum. Id non necesse esse iam dixi; neque enim de gente est sermo, sed uti LXX, Syrus, Theod. rite verba hebr. interpretati sunt de eo quia gente abominationi habetur. Proinde nullo modo opus est, ut illud fe sensu collectivo accipiatur. Neque pro hac acceptione cum For. iure allegatur Act. 13, 47, quo loco Paulus apostolus suam ad gentes missionem probat dicens: « sic enim praecepit nobis Dominus : posui te iu lucem gentium, ut sis in salutem usque ad extremum terrae ». Nam inde solum sequitur quae de Christo capite valeant, suo modo etiam valere de membris Christi, ut bene adnotat Sasb. qui pro ea re nos remittit ad primam regulam Tichonii de Christo et corpore eius Ecclesia (cf. S. Augustin. de doctr. christ. 3, 30. 31; M. 34, 81). Ita Christus. qui se vocavit lucem mundi etiam discipulis dicit: vos estis lux mundi et ipse per praedicationem Ecclesiae fit revera « lux gentium ». Argumentatur ergo aposto- lus ex eo quia Messias debet fieri lux. gentium et ipse missus sit ad praedicandum Christum, se debere gentibus evangelium annuntiare ; quae argumentalio plane legitima est, attamen nullo modo efficit, ut illud te primo et per se sit sensu collectivo aecipiendum. Sed sermo est de uno; quia vero ille unus is est ad cuius imaginem et similitudinem reliqui qui sunt ipsius efformari debeant, qui dixerit se esse sequendum, qui sil caput corporis Ecclesiae, cuius membra sint baptizati etc. inde sequitur, quae de Christo dicuntur saepe etiam suo modo ad christianos extendi. Cur S. Hier. qui affert versionem Theod. eique etiam Aquilam consentire innuit et LXX et interpretationem de Christo meliorem dicit quam illam de gente Iudaeorum et in (ine commentarii solum de Messia hunc locum accipit, nihilominus verterit ad abominatam gentem, quis dixerit vel quis ea versione à proprio sensu se abstrahi permittet ? De gente Iudaeorum haec accipi debere censent Mald. Mar. Calm. Dereser, Schegg ; et Calm. quidem praeter hane acceptionem etiam de Cyro exylicari posse non abnuit et iis quoque qui de Isaia interpretentur non deesse rationes salis probabiles asserit, neqie loannem Baptistam excludit et demum omnia in Christo esse expleta etiam affirmat. Sed talis explicationum copia nos potius inopes redderet. $. Thom. priore loco explanat de gente iudaica; dein subdit : vel de Cliristo, qui fuit in passione contemptus et quasi servus iudicatus. Sed cum in v. 6 et 8 de Messia sermo sit, in v. 7 intermedio eadem allocutio non potest ad alium dirigi. Alias rationes supra iam dedi, cur seusu litterali hic de seryo Domini i. e. de Messia fiat vaticinium. — Denique adnoto Barh. hic et v. 1 intelligere Zorobabelem. v. 8 « Haec dicit Dominus : in. tempore placito exaudivi te el in die salutis auxiliatus sum tui et servavi te et dedi te in. foedus populi, ut suscitaves terram et possideres hereditates dissi- . patas,
Postquam in antecedentibus munus servi Domini eiusque exaltatatio generatii est proposita (v. 6. 1), iam aliqua magis particularia subduntur ad duo illa illustranda
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v. 9 ut diceres his qui vincti sunt : exite, et his qui in tenebris ; revelamini »! — iam de quo sermo sit nequit dubitari; eadem enim verba et easdem enuntiationes legimus 42, 6. 7. Explicatur hae prima sententia id quod v. 6 dictum est de suscitandis tribubus Iacob. Haec suscitatio primo in eo consistet ut servus Domini statuatur a Domino tamquam is qui sit foederis institutor et mediator inter Deum et populum. Hac appellatione servus Domini quam clarissime distinguitur a populo (cf. 42, 6); totus populus Israel est populus theocraticus; inter ipsum et Deum foedus novum est instituendum ; vetus illud peccatis est violatum et ista violatio in ipso exsilio abductione populi in regionem alienam etiam symbolo externo est manifestata. Instauratio igitur optime describitur tamquam foederis restitutio et innovatio. Inde Ieremias iam loquitur accuratius de novo foedere (Ier. 31, 31), 0see de foedere percutiendo (2, 18) et Malachias foederis novi mediatorem angelum testamenti vocat (Mal. 3, 1). Haec foederis restitutio deseribitur ita ut quae violatione foederis perdita erant iterum meliore conditione innoventur : unde terra quae vastata est et inculta iacet denuo erigitur; sortes et hereditates desertae et derelictae denuo distribuuntur; exsules qui quasi in carcere et tenebris inclusi gemunt (cf. 42, 92 seq.) in libertatem vindicantur et ad felicitatem et prosperitatem adducuntur ; vide 42, 71. Ita ergo damna quae violatio legis intulit regioni et hominibus reparantur. Haee quidem ad normam prioris liberationis describuntur; sed instaurationem theocratiae intelligi spiritualem, ex v. 6 concludendum est, in quo opus messianicum luce et salute contineri dicitur. Idea enim una et communis est instauratio theocratiae, quae parvis initiis et per modum praeparationis fit in priore liberatione, cuius auctor est Cyrus, quae vero altiore modo et sublimiore efficitur in liberatione altera per servum Domini adducenda. Quare utramque liberationem simili exhiberi schemate, iam iis satis declaratur quae vates 42, 13-44,93 nos docuit. Verum bene notari oportet ad tale opus servum Domini assumi ita, ut antea praecesserint obsecrationes eius et preces, quas Dominus tempore gratiae et benevolentiae benigne susceperit; vox v3? alludit ad 40, 2 expiata est iniquitas — exaudivi te; ergo servus Domini rem suam enixe Domino commendavit, successum operis efflagitavit; unde hac enuntiatione idem indicatur quod v. 4 habemus et quod in Christi orationibus ad Patrem cernimus impletum (loan. 17, 1 seq. Hebr. 5, 7). Angustias servi Domini et labores eius et persecutiones et infestationes indicat alia Domini enuntiatio : 2n die salutis te 3uvi, adstitit ei Dominus, opem et auxilium tulit; id quod de eodem asseritur 42, 6 et denuo 50, 1. Si vero necesse erat ei auxilium ferre et si ille dies appellatur dies salutis, quid aliud indicatur nisi servum Domini.fore in angustiis et in oppressione, uti in v. 1 describitur et fusius 50, 6 et 53, 3 seq. et ex hac ipsa humiliatione et afflictione fore ut salus enascatur? Tempus afflictionis etiam tertia enuntiatione indicatur et servavi te, quae eadem 42, 6 habetur. Asseritur itaque triplici modo conditio illa in v. 4 et 1 indicata et cum statim subdatur e/ dedi te in. foedus populi, iterum nexus inter humiliationem et praeclarum operis effectum salutemque aliis afferendam clare indicatur. Quod in v. 6 dictum est eum fore in lucem gentium et in salutem, similiter hoe loco ei adscribitur, cum dicatur educturus iussu suo in lucem eos qui in tenebris morantur et liberaturus vinctos carcere. Pronum est cum S. Hier. Cyr. aliisque tenebras caliginemque mentis et vincula catenasque peccatorum intelligere. Vox illa servi Domini quam post suam humiliationem exaltatus a Deo emittet ; exite, revelamini, pariter erit omnium bonorum auspicium, Unde schemate liberationis retento vates pergit : « super vias pascentur et in, omnibus planis pascua eorum;
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v. 10 non esurient neque sitient et non perculiet eos aestus et sol, quia miserator eorum reget cos et ad fontes aquarum. potabit eos »; — hebr. in omnibus clivis pascua eorum; designantur clivi nudi alias et steriles, sed qui iam in fertilitatem vertuntur (cf. 41, 18; 43, 20); neque molestiis itineris laborabunt ; quibus indigent ea large praesto erunt; neque percutiet eos 319 de qua voce vide 35, 7, quam eodem modo hic quoque explicant (cf. RoAIL. Net. Kn. Del. Naeg.), dum alii cum LXX, Syro, S. llier. Chald. notionem aestus retinent ; oportebit in priore acceptione non tam de percussione quam de deceptione et fallacia cogitare qua oculis falso obiicitur aquae vel lacus species, qua quidem illusione viatores aquae cupidissimi etiam percutiuntur tnodo valde ingrato. Quia statim sequitur ad fontes aquarum ducet ! eos vel iis requiem dabit (hebr. cf. 40, 11); sensus quem modo dedimus facile funditur. Et ratio affertur solatii plena et certum -bonorum pignus : miserator eorum ducet eos ac diriget, Domini ergo clementia et misericordia undequaque foventur. Dominus itaque pastor bonus describitur; vide 40, 411 ; 41, 17; 43, 2. 19. 20; 44, 3. Atque üt commode iter peragant, Dominus omnes viarum difficultates amovebit
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v. 41 « et. ponam omnes montes meos in viam et semitae meae exaltábuntur »; — montes redigentur in viam planam; semitae extollentur, altae fient, uti viae arte et studio factae aliquantulum eminere solent ex planitie et campis. Ita simul redduntur conspicuae neque quisquam errare poterit, « sicut a via quae lapidibus strata est nemo deerrare potest » (Mald.): cf. 35, 8; 40, 4. Atque quam efficax sit illa servi Domini vox : exite (v. 9), amplissime describitur
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v. 12 « ecce isti de longe venient et ecce illi ab aquilone et mari et isti de terra australi »! — vivus est enim sermo Dei et efficax ; unde illud exte quod iussus est dicere post huiniliationem suam et ad quod dicendum a Domino est adiutus et servatus (v. 8) non solum maxima itineris commoda adducit, sed etiam innumera evocat agmina ex omni ter;ae plaga; venient ab extremis terrae nationibus, a septemtrione et ab occidente; regio aquilonaris regio est exsilii et illa ex qua omne malum panditur super habitatores terrae (ler. 1, 14); venient e regionibus maritimis, ab insulis (cf. 60, 9); demum venient deterra &*25, « quod LXX Persarum ' interpretati sunt; ceteri ita ut in heb. legitur expresserunt sinim, quod nos interpretati sumus ab australi, illud suspicantes quod mons Sinai in australi parte positus est » (S. Hier); vocem ergo retulit ad *2^P montem; sed regionem debere intelligi multo remotiorem, ex ipsa enumerationis serie patet ; quare de Sinai monte in hoc contextu cogitari nequit. Eadem ratio militat contra Sinaeos, populum canaaniticum (Gen. 10, 4'1 *2*5) et eodem modo contra Pelusium Aegypti. lam Osor. Arias Montanus, Lap. Men. Tir. ea voce regionem Sinarum designari censent, quae regio et maxime remota est et a1 orientem sita, unde optime contextui convenit quo et regio postulatur valde remota et propter mare (i. e. occidentem) quod praecedit apte subsequitur orientalis regio. Eandem explicationem adoptant recentiores; eam latius pertractat Ges. (Thes. s. v.) et Victor von Strauss-Torn^y in comment. a Del. edito (3 edit. p. 688 seq.) ; eandem sententiam ? amplectuntur Schegg, Net. Rohl. Troch. Kn. Hitz. Maurer, Sein. Hahn, Naeg. Del. Or. Movers, Lassen, Langlés, Field, dum alii eam in dubium vo-. cant (cf. Noeldeke in Schenkel, Bibellex. s. v.). De instauratione adeo gloriosa et de congregatione filiorum Dei ex omnibus terrae plagis (cf. 11, 11. 12; 14, 1. 2) iure merito canticum laudis et gratiarum actionis persolvitur, quo redeuntium affectus et exsultatio describatur iisque in quas voces animorum sensus solvere debeant ostendatur;
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v. 13 « laudate coeli et exsulta terra, iubilate montes laudem, quia consolatus est Dominus populum suum et pauperum suorum miserebitur »; — cf. 42, 10. 11 et 44, 23; in ista compellatione coeli et terrae et montium affectus magnitudo exprimitur, qua quasi Socii laudis adsciscuntur, et beneficii amplitudo praedicatur ad quam debito modo gratiarum actione laudandam et efferendam orbis universus evocatur. Bene quoque creaturae invitantur ad laudem, nam et ipsa creatura per opus servi Domini, per redemptionem, demum liberabitur a servitute corruptionis et glorificabitur in gloria filiorum Dei (cf. 11, 6. Rom. 8, 21). Hac instauratione theocratiae et populi Dei collectione Deus populum suum consolatur (cf. 40, 1), hac promissa iam nunc solatur . lugentes in Sion; dein certam enuntiant spem fore ut semper tenerum amorem et miserationem et benevolentiam exhibeat in eos qui afflicti sunt et miseri et qui hoc calamitatis titulo iure quodam praecipuo su dicuntur, quia ipse Dominus se appellat miseratorem (v. 10), redemptorem. Bene praeformantur voces eius qui dixit : venite ad me omnes qui laboratis et onerati estis. Eam adhortationem in laudem ipsius quoque prophetae vertit For. haud incongrue scribens : « tu autem, christiane lector, pietatem et caritatem prophetae hic considera et quanto salutis omnium desiderio tenebatur, qui omnibus mutis elementis linguas optabat quibus congratularentur e captivitate peccati redeuntibus; res enim est de qua gaudium est in coelo ».
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v. 44 « Et dizit Sion : dere. liquit me Dominus et Dominus oblitus est mei » ! — felici prosopopoeia utitur vates; ita enim Sion mater conqueri debuit audito vaticinio illo Ezechiae regi dato 39, 6. 7; has debuit fundere querelas postquam audivit a Michaea : Sion quasi ager arabitur et lerusalem quasi acervus lapidum erit (Mich. 3, 12). Si enim rex et populus in alienam regionem abducuntur (cf. Mich. 4, 9. 10), quid aliud nisi Dominum recessisse a sede sua dicendum erat, uti revera vidit Ezechiel gloriam Domini relinquentem templum et urbem incendio devotam (Ez. 11, 23). Et Dominus dici potest oblivisci ad animi moerorem declarandum, quando populum urbemque tot promissionum heredem in abiectione iacere permittit e& curam quasi et memoriam promissionum suarum deposuisse videtur. Quoties enim in illa calamitate pii dolorem animi iis verbis effuderint : usquequo Domine oblivisceris me in finem, usquequo avertis faciem tuam a me (Ps. 12, 1)? Querela eadem quam gravissime funditur Ps. 88, 39-52. Et ad hanc querelam « quid Dominus? Incomparabilem in homines caritatem declarat et Sioni intelligibili misericordiae bona promittit et quod non posset aliquando sui figmenti oblivisci conatur persuadere » (S. Cyr.) ;
In antecedentibus v. 8-13 descriptum est, quomodo servus Domini assumatur ad suscitandas tribus Iacob (v. 6) ; instaurationi autem intime connexa est innovatio et gloria Sionis; Sion enimi centrum est theocratiae eiusque sedes, quare instauratio theocratiae eo ipso consideratur tamquam aedificatio Sionis. Hanc Sionis innovationem propheta iam in priore parte indicavit; vide 1, 26; 2, 2; 4, 5 et similiter ad eandem rem referuntur 14, 32; 46, 5; 25, 6 et 40, 9. Uti in priore liberatione lerusalem aedificatur (44, 26. 98), ita indoli secundae liberationis respondet aedificatio quaedam sensu altiore, eo scil. quo iam Ps. 86 Ierusalem mater est omnium Deum colentium. Per Dominatorum qui ex Bethlehem oriundus est prisca dominatio redibit ad filiam Ierusalem, uti Michaeas vaticinatur (4, 8; 5, 1) et tunc maceriae eius aedificabuntur (Mich. 71, 11) ; Messias rex est institutus a Deo super Sion montem sanctitatis suae (Ps. 2, 6)et virgam virtutis suae emittet ex Sion (Ps. 109, 2). Quare si opus Messiae describitur, gloria Sionis deesse nullo modo potest. Haec gloria est opus et merces Messiae. Vel si eandem rem verbis ex novo foedere depromptis declaramus, Ecclesia est,opus Messiae, hanc Ecclesiam ut sponsam sibi acquisivit, eam mundavit, Ecclesiae gloria est opus et merces Christi, eius gloria redundat in eam et Ecclesiae gloria et triumphus redundat in triumphum et gloriam Messiae. Quare in hac parte vaticinii nostri constanter unitam invenimus opus gloriamque Messiae et Sionis gloriam (cf. 52, 1; 54, 1). Quo melius efferatur quantum futurum sit discrimen inter theocraiiam veterem et instauratam, breviter ad quam conditionem culpa populi vetus illa sit adducta describitur
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v. 48 « numquid oblivisci potest mulier infantem. suum ut Qon, misereatur filio uteri sui? et si illa oblita fuerit, ego tamen non obliviscar tui »; — etiam maiori vi ac teneritudine quam 46, 3. 4 Dominus suum erga populum amorem aflirmat comparatione deprompta ab illo amore tenerrimo, quo fortiorem ac constantiorem natura non efficere solet; « plus aliquid dicam : etsi mater oblita fuerit vincens mentis duritia iura naturae, ego tamen non obliviscar creaturam meam » (S. llier.), siquidem, ut ait S. Cyr., quae divina sunt affectum indulgentiamque maternam superant et supereminent. Est quippe Israel primogenitus ei quasi filius; cf. Ex. 4, 22. Deut. 32, 6. ler. 31, 20. Explicat igitar quam longe absit, ut Israelis quem sibi in populum elegerat memoriam deponat (Sanct.) Atque quo incredibilem hune amorem persuadeat, eius documentum subiungit, quo fit ut non possit Sionis oblivisci
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v. 16 « ecce in manibus meis descripsi te; muri tui coram oculis meis semper »! — « scito enim tu, quae te penitus arbiiraris derelictam, in meis descriptam esse manibus atque depictam » (S. Hier.); quae enim manibus inscripta vel insculpta gerimus, ex oculis et memoria elabi non possunt. Comparatio deprompta esse videtur ex Ex. 13, 9. 16. Deut. 6, 8 et 11, 18, vix ex mure, quo servi nomen heri, milites nomen ducis, idololatrae nomen idoli tutelaris fronti vel brachio vel palmae et volae inscriptum vel inustum gerere apud gentes solebant, lege enim Iudaei a tali more arcebantur (cf. Lev. 19, 28; 21, 8). Neque de nomine, verum de imagine urbis est sermo; * nam muri twi i. e. tota urbis structura, qualis scil. mente divina est concepta et qualis per decursum saeculorum varie pro varia temporum indole et ratione debet opere exprimi semper obversatur divino obtutui ; aliis verbis : in oraculis et promissionibus datis magnifica illa et perpetua civitatis aedificatio iam exsistit (cf. 2, 2; 4, 5. 6. Ps. 86. Mich. 4, 2; 7, 11. Am. 9, 11. Ioel 3, 17) et Deus fidelissimus haec sua verba semper in conspectu suo habet. — Pia est verborum accommodatio ad Christum clavis confixum et clavorum vestigia in coelis retinentem, quibus quam alte sibi insculpserit foederis cum Ecclesia connubialis monumentum pateat (cf. S. Cyr. Sanct. Lap. Men.). Quae igitur apud Deum firmiter decreta sunt et coram eius oculis jam quasi exsistunt certissime erunt. Quare Sioni fit consolatio
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v. 171 « venerunt structores tui ; destruentes te et dissipantes a te exibunt »; — vel ex punctatione mas. festinant filii tui; sed 23 aedificantes te quod legisse videntur LXX, S. Hier. Chald. Saadias et ad sensum et ad membrum parallelum optime convenit. Quidquid est, filii quoque tamquam qui urbem exstruant considerandi sunt. Iam ad hoc opus properant (hebr.); recedunt hostes et adversarii. Prius membrum illustratur a v. 18 etc. ; alterum de impotentia hostium explicatur v. 24 seq. Ad quantam vero amplitudinem et ornatum urbs sit perventura, praeclare et modo ad consolationem aptissimo describitur
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v. 18 « leva in circuitu oculos tuos et vide, omnes isti congregati sunt, venerunt tibi ; vivo ego, dicit Dominus, quia omnibus his velut ornamento vestieris et circumdabis tibi ea quasi sponsa »; — modus loquendi multitudinem fere immensam indicat; veniunt undique (cf. v. 12) et numero magno atque pietate et rei divinae studio insignes et praeclara Dei benedictione illustres ; erunt enim matri urbi in ornamentum. Urbs simul cogitatur ut sponsa, sponsa scil. quam Dominus, uti olim ex ignominia et abiectione assumpsit et omni ornatus genere ditavit (Ez. 16, 8-13), ita denuo ex humili conditione erigit rebusque pretiosis ac pulcherrimis exornat, ut digna appareat sponsa Domini. Hancque instaurationis magnificae promissionem iureiurando firmat Dominus ; dicens leva oculos.. vide querelam refutat tristem illam (v. 14), quae oculis prae moerore demissis profertur, simulque laetum iubet induere vultum et oculis nitentibus radiantem. Additur iuramentum, quia moestos omni genere assertionis et affirmationis erigere solemus; quare etiam in subsequentibus non pareitur verbis, cum laeta et consolatoria de se verborum ambages non respuant. Quaenam futura sint urbis ornamenta, ad consolationem altius animis infundendam pluribus exponitur
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v. 19 « quia deserta tua et solitudines (uae et terra ruinae tuae nunc angusta. erunt prae habitatoribus et longe fugabuntur qui absorbebanl te »; — en, instauratio eo ambitu fiet, ut vetus regio nimis angusta censeatur; eodem modo apud Michaeam, quando maceriae iterum aedificantur, longe removebitur terminus (7, 14 hebr.); item apud Zachariam ei qui vult metiri lerusalem et videre quanta sit eius latitudo et longitudo dicitur : absque muro habitabitur prae mulütudine hominum (Zach. 2, 2-4). Talis ergo instauratio indicatur, qua iam omnes populi evadant cives lerusalem ; et ea imagine delineat propheta quomodo veteri theocratiae arctis limitibus cireumscriptae nova succedat amplissimis lineamentis descripta. Simili itaque modo, uti 2, 2 mons templi cernebatur crescere et elevari super omnes montes, ita h. l. urbs Ierusalem cernitur dilatari. Immo quemadmodum de Emmanuele dicitur : multiplicabitur eius imperium (9, 71), ita urbs quoque sedes theocratiae continuo incremento augescit, quia regnum Dei continuo debet propagari et omnes populi ad montem Domini fluere; unde
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v. 20 « adhuc dicent in auribus tuis filii sterilitatis tuae : angustus est mihi locus, fae spatium mihi ut habitem » ! — etsi regiones sioniticae olim desertae et vastatae instauratione facta cultae erunt et habitatae, tamen prae multitudine civium regni Dei spatia illa nondum sufficient ; hac igitur imagine incrementum regni Dei depingitur. Dicuntur filii sterilitatis, quia talis multitudo civium urbi modo desertae ac derelictae conceditur a Deo et quia non ipsa urbs sua quasi virtute illos genuit, verum singulari Dei interventu urbi desertae donantur (cf. 54, 1). Latet in hac appellaüone, uti pro servo Domini, ita pro urbe quoque gloriam efflorescere ex conditione vili et abiecta. Haec instauratio eo nomine tamquam donum Dei gratuito concessum declaratur simili modo, sicut Isaac filius vocatur sterilis matris. Insuper vetus theocratia cum neque tam efficacia haberet subsidia et vehicula gratiae, sicut, nova, sed egenis solum atque infirmis elementis esset instructa (Gal. 4, 9) neque ad ulteriorem praeter unam gentem iudaicam propagationem destinaretur, iuremerito sterilis appellatur ; si ergo cives novae theocratiae filii appellantur sterilitatis, denominatio ex eadem oritur rei consideratione et utriusque theocratiae inter se habitudine, qua v. g. S. Paulus gentiles baptizatos semen Abraham vocat vel oleastrum dicit insertum in olivam (Gal. 3, 99. Rom. 11, 47). Donum praestari a Deo ultra omnes naturae vires et beneficium prorsus gratuitum etiam ipsa Sion admirabunda profitetur
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v. 21 « et dices in corde tuo : quis mihi genuit istos? ego sterilis et non. pariens, transmigrata et. captiva, et istos quis enutrivit? ego destituta et sola, et isti ubi. erant » ? — Sion secum miratur suam comparans conditionem pristinam et instaurationis gratiam ; quaestionibus repetitis et numerus filiorum ingens et admiratio Sionis de tali opere Doinini opüme delineatur et maxima matris Sionis exsultatio describitur. Agnoscit Sion conditionem pristinam et eam omni humilitate confitetur : conditionem scil. veteris theocratiae de se et indole sua sterilem et infirmam, dein iniquitatibus populi ita demum in deterius mutatam, ut populo in exsilium eiecto respublica theocratica a Deo videretur destructa et abiecta e&t Dominus ipse recessisse a sede sua et templo in Ierusalem ; ita iuremerito Sion uxor erat a viro derelicta et id factum est, quod Dominus minatus est : « dies multos exspectabis me... quia dies multos sedebunt filii Israel sine rege et sine principe et sine sacrificio » etc. (Os. 83, 2. A4). Hisce quoque indoles instaurationis indicatur; fit ex conditione abiecta, fit sola gratia Dei, fit repente et potentissima Dei virtute, ita ut nova theocratia plenissima Dei virtute instructa mundo innotescat ; istos quis enutrivit? accipit scil. nova theocratia a Deo viros omni virtutum maturitate perfectos. Eius admirationis speciem quandam cerni haud male monet For. in illo christianorum ex iudaismo stupore, quia et in nationes gratia Spiritus sancti effusa sit (Act. 10, 45). Veteris theocratiae sterilitatem aperte ostendi bene adnotat Osor. ex eo quoque, quia « nec reipublicae status nec regis imperium nec legis disciplina tantum. valuit, ut vel unam gentem angustüssimis orbis terminis inclusam in officio contineret et a teneris annis imbutam in sanctitate legis enutriret ». Quare homo sub vetere lege constitutus iuremerito ab apostolo Paulo suspirare dicitur : infelix ego homo, quis me liberabit de corpore mortis huius (Rom. 1, 24)?
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v. 22 « Haec dicit Dominus Deus : ecce levabo ad, gentes manum meam et ad populos exaltabo signum meum, et afferent filios tuos in ulnis et filias tuas super humeros portabunt » ; — en, Deus opus illud admiratione dignum per- 'ficit; mandat enim gentibus, ad quod sufficit dominatori Tw manum levare ut omnes promptissime obediant, et. populis conspicuum reddit suum vexillum, iis scil. ostendit ad quem locum convenire oporteat, ubi sit regni sui centrum cui se adiungere oporteat ; de locutionibus illis Isaiae familiaribus vide 5, 26 ; 41, 12; 13, 2; 18, 3. Gentes autem obsecutae vexillo Domini conspecto omni cura et studio filios et filias Sionis afferunt et materna sollicitudine fovent (cf. Num. 11, 12. Ruth 4, 16) . similiter 14, 1. 2; 60, 4; 66, 12. Etiam hic schema reditus prioris ex exsilio vati inservit ad secundam liberationem depingendam (cf. ad v. 9. 17), reditus enim ille prior Cyri favore concessus et gentili quoque libe. raliiate est adiutus; vide Esdr. 1, 2 seq. 6, 3 seq. etc. Sed qui sunt filii Sionis ? Sunt qui solum Iudaeos gente intelligant (Mar. Calm. Sein. Kn. Del.); at id non cohaeret cum antecedentibus. Qui enim redeunt, numero ingenti constant; non considerantur ut Sionis filii secundum carnem; nam quomodo tunc Sion apte diceret : quis genuit m:hi istos ? Iudaeos enim a Iudaeis gigni nimis perspicuum est. Intelliguntur ergo ii ex gentibus quoque qui cives Sionis a Deo efficiuntur, quos Deus tamquam filios matri Sion dat. Hos utique Sion conspiciens miratur. Qui ad novam theocratiam accedunt a Deo vocati, filii sunt Sion, quia ibi natus est quisque (Ps. 87, 5 hebr.) ; vide 4, 3 ; 44, 5 ; et si subito ex gentibus filii efficiuntur, cur Sion cum admiratione quaerat, facillime intelligitur. Quare Euseb. S. Hier. Cyr. et plerique interpretes catholici, et etiam Hahn, Naeg. aliique iuremerito hic vocationem gentium ad Dei regnum agnoscunt exprimi ; ad quaestionem enim v. 21 positam demonstrat Deus, ut S. Cyr. ait, non ex Israel solum sed ex gentium aggregatione hanc promissorum ipsi filiorum multitudinem exorituram; id quod opüme convenit ad 2, 2 et 19, 23 et 235, 6et 44, B et ad Os. 1, 10. Am. 9, 12. Ita demum Sion mater populorum veneratione omnium colitur, quia in ea Deus thronum suum fixit ibique omnium bonorum copiam reposuit; quicumque enim regno Dei adscripti sunt, animis gratissimis beneficium hoc celebrabunt
Humili illi confessioni et admirationi Sionis respondet Deus declarans instaurationem esse opus dexterae suae potentissimae
49:23
v. 23 « et erunt reges nutritii tui et reginae nutrices tuae ; vultu in terram demisso adorabunt te et pulverem pedum (uorum lingent; et scies quia ego Dominus, super quo non confundentur qui exspectant eum » ; — uti nationes (v. 22), ita reges quoque regno Dei servient; eius propagationem iuvare et promovere tenentur, tunc revera sunt nutriti? theocratiae. In ea autem regibus non competit dominium vel potestas; sed regno a Deo constituto summam debent venerationem et subiectionem et obedientiam ; id quod ex more veterum describitur (cf. Mich. 1, 41) imagine ex subiectione hostium deprompta, quae eo versarii theocratiae et hostes Dei primo a Deo superari et devinci debent. Adorabunt Sion, ut S. /fier. notat, propter eum qui habitat in ea. Quomodo igitur « brachium saeculare » regnum Dei, Ecclesiam debeat iuvare et fovere et colere et venerari, hisce optime docetur ; ad quae haec scribit Euseb. : « quod ad literam impletum ipsis oculis cernimus, dum ii qui supremum imperium obtinent Ecclesiam Dei nutritiorum instar gestant et fovent, ac reginae gentium, id est, singularum gentium ei provinciarum praefecti et magistratus superno regno ministrantes tamquam nutrices pauperibus Ecclesiae imperatorio nutu annonam suppeditant, quare nutrices eius vocantur, sive secundum Symmachum : lac praebentes... quis autem memoratos praefectos cernens in ecclesia Dei genu flectere ac in frontem humi procumbere non fateatur hanc prophetiam ad literam completam esse » ? sim. S. Cyr. ad h. l. — Tum Sion re experietur Deum esse lahve, qui quod nomine designatur re complet et exprimit; quare nemo qui vitae praesidium in eo collocat unquam spe deiectus ignominiam subibit (Osor.) ; cf. Os. 2, 20. Quo maior omnium animis infundatur fiducia, quaestio ponitur, ne qua difficultas taceri et supprimi videatur
49:24
v. 24 « nwmquid tolletur a forti praeda ? aut quod captivum fuerit a robusto salvum esse poterit. » ? — quaestione innuitur instaurationem subsidiis humanis exspectari non posse. Nam quis auferet quod a regno potentissimo sit captum ? quis Babyloniis, tunc rerum dominis, obsistet ? et praedam ab ipsis captam eis eripiet? Etiam hic vides quomodo vates liberationem secundam ex typo et figura prioris delineet. Verum cum Babylon iam cap. 13 et 14 tamquam inimica Dei xaz'££oyn sit descripta, facile hoc quoque loco non solum regnum babylonicum intelligemus, sed in eo potius symbolum cernemus potestatis omnis Deo eiusque regno contrariae, quae contra Deum rebellis facta consilia Dei ubique impugnat. Quare suo iure Men. observat : « respicit captivitatem babylonicam typum captivitatis generis humani sub daemoniset peccati iugo »; et fortis ille praeprimis esse iure asseritur qui princeps huius mundi Dei regnum semper et in omnibus oppugnat, sed qui per servum Domini eiicietur foras (cf. Matth. 12, 99. Marc. 3, 21. Luc. 11, 22). Quare S. Ephr. Ilier. Gyr. Euseb. et plerique interpretum iure hic de diabolo potissimum sermonem iniici affirmant, cui genus humanum misera servitute captum et oppressum eripiendum sit. (ef. 49, 18 seq. 36, 10) neque si populus hanc usurparet vocem, eam propheta posset sine reprehensione relinquere, quia totus in eo est, ut accuset populi iniquitatem, extollat autem Dei beneficium gratuito praestitum (cf. 43, 22 seq.). Neque altera explicatio apta est; cum enim respublica sit a Chaldaeis disiecta et populus in exsilium adductus, iam non cernitur, ubi demum sit ille iustus, cui captivi illi sint ablati ? Praeterea haec explicatio vix ipsis verbis consentire videtur. Neque tertia consistit; nam Chaldaei nullo pacto tamquam iusti describuntur, e contra tamquam iniusti oppressores, uti 47, 6, et statim hostes populi Dei — et tales sunt sine dubio qui populum captivum tenent — in v. 96 iis punientur poenis quibus « iusti » sane non castigarentur. Demum si legeris áustum, concinnitas sententiae et parallelismus perit. Cumigitur ex textu mas. sensus aptus commode elici nequeat, relinquendus est, uti in omni libro fit, si sensus non adest ; idque hoc loco eo magis, quia testes antiqui sat graves, LXX, Syrus, S. Hier. illam lectionem omnino non agnoverunt, sed: id legerunt quod sequenti versu qui non est nisi repetitio praecedentis, omnino legendum esse clarissime demonstratur, scil. non p*7S sed v'^Y. Cur ita legendum sit, iam Mald. bene demonstrat: « quia sensus magis cohaeret; est enim repetitio verborum praecedentium ; itaque quem prius fortem vocaverat, nunc robustum appellat ; dein quia versu sequenti, ubi eadem sententia repetitur, non legitur iustus p*7x sed y?"Z ». Et sane haec una ratio, quia in sequenti versu ad quaestionem positam eodem modo respondetur, debuit rem evincere, nisi quidam mordicus textui mas. ' inhaererent et propterea caecutirent in re adeo perspieua. Textui mas. adhaerent Hahn, Del. Naeg. Or. Rohl. ; lectionem alteram in vulg. bene servatam adoptant Houbig. Ewald, Kn. Sein. Cheyne aliique. Quaestionem illam quae vel ad augendam fiduciam a Deo ponitur modo oratorio, vel ad modum dubitantium proponitur ab iis quibus promissa adeo magnifica pugnare videntur cum populi conditione et hostium potestate, Dominus iisdem plane verbis affirmat, qui modus est ad dubium tollendum prorsus efficax ;
49:25
v. 95 « quia haec dicit Dominus : equidem et captivitas a forti tolletur et quod. ablatum. fuerit a robusto salvabitur ; eos vero qui iudicaverunt te ego iudicabo et. filios tuos ego salvabo » ; — fortior ergo forti praedam eripiet; declarat Deus nullam sibi obsistere posse potestatem. Immo non solum praeda hostibus eripietur, sed hostes quoque pro scelere debitas poenas luere debebunt; unde hebr. eum litigatoribus tuis ego litigabo (For.) i. e. severe in eos animadvertam tuam causam suscipiens. (Quanto enim Deus in suos feratur amore, ex severitate quoque colligitur qua litigabit (hebr.) cum hostibus
49:26
v. 26 « et cibabo hostes tuos carnibus suis et quasi musto sanguine suo inebriabuntur, et sciet omnis caro quia ego Dominus salvans te et redemptor tuus fortis lacob » ; — en iterum : non est pax impiis ! hostes internis inter se dissidiis et pugnis interibunt (cf. For. Mald. Mar. Lap.) ; proinde cum inter se ipsos interimant, victoria populo Dei erit sine labore acquirenda ; cf. Iud. 71, 22. 2 Par. 20, 23. Is. 9, 19 (ad ' quem locum nos S. Tom. remittit), Zach. 9, 45; 11, 9. Nonnulli censent occasionem eius effati quasi enasci ex discordiis inter Cyri hostes exortis (de quibus Xenoph. Cyrop. 4, 2, 6; 5, 1-3. "Kn.); at id minime requiritur, hostes eo modo interire dicuntur, quo saepius iam in libris historicis eos interiisse caede mutua narratum est (1 Reg. 14, 90) ; dein sententia ex contextu plane est generalis neque limitibus bellorum a Cyro gestorum includi potest. Demum in hac exaltatione populi electi et in vindicta de hostibus capta et in interitu eorum omnes clare perspicient, Iahve esse salvatorem populi et in ea salute praeclare ostendi fortitudinem Dei ; « fecit potentiam in brachio suo ». Hac vero cognitione id impletur, quod Deus se velle dixerat : « in te me gloriosum exhibebo ». De nominibus Dei vide 1, 24; 10, 21; 41, 14; 43, 3. — Cum igitur non solum Sion aed;ficetur, sed etiam omnes gentes magno studio ad theocratiam properent, praeclare impletur quod servo Domini v. 6 dictum est, et querelae a Sion prolatae v. 14 consolatio est allata amplissima, uti eodem modo expostulationi quam servus Domini in v. 4 proposuit.
49:1
… 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; Mark …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… Y., besides the commentaries on Isaiah and the treatises on the messianic prophecies, the most useful today are: a) Catholic; J. Fischer, Isaia 40-55 und die Perikopen vom Gottesknecht, Munich 1916; id., Wer ist der Ebed in den Perikopen Is. 42, 1-7; 49, 1-9a; 50, 4-9; 52, 13-53, 12, ibid. 1922; id., Das Buch Isaia übersetzt und erklärt, II, Bonn
49:2
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… 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 full only Christ, indeed …
… (Is. 49, 2; 51, 16; cf. Ps. 16, 8 and the commentary of F. Vigouroux, ad loc., with monumental illustrations). …
49:3
… Lovan., 16 [1939], pp. 357-67); e) he will be the "servant of Yahweh," that is, his worshipper par 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 …
49:4
… Israel; I will make you the light of the nations, so that my salvation may extend to the ends of the earth"); to proclaim the divine law which is its norm (ibid. 42, 1, 3); to redeem humanity by offering himself to unheard-of moral and physical tortures (ibid. 49, 4, 7; 50, 6 f.; 52, 14; 53, 2 f. 5, 7 ff.), culminating in capital punishment (ibid. 53, 8 ff.). …
49:5
… 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 of …
49:6
… 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 developed …
… 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 as …
… 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 …
49:7
… The nations will learn later, with wonder (ibid. 53, 1), of the sacrifice of the "Servant of Yahweh," his vicarious expiation and the marvelous consequences that followed; they will hasten to the chosen one whom Yahweh will exalt (ibid. 49, 7; 52, 13-53, 12). The Jewish people will expiate with a national mourning the killing of the M.: Zach. 12, 8-13, 1 (= Mt. 24, 30; Jn. 19, 37). V. ADADREMON.
49:8
… 21, 5; b) a single perfect, immaculate sacrifice, offered to Jahweh throughout the world, will take the place of the Mosaic sacrifices: Mal. 1, 11; c) a precursor will immediately prepare the people for the work of the M. (Mal. 3, 1 ff.; cf. Is. 42, 6; 49, 8; Hag. 2, 9). Such a precursor, of whom Elijah (v.) is the type, "will turn the heart of the fathers toward the children" and vice versa (Mal. 4, 5 f. = Lk. 1, 16 f.; Mt. 11, 10; 17, …
49:9
Primacy of Saint Peter and of the Roman Pontiff
Jer. 23:3; 31:10; Is. 40:11; 49:9-10; Ez. 34:7-24; 37:23-25; Zach. 11:7-9) and Jesus himself had presented himself as the true shepherd (Mt. 18:12; Lk. 15:4; Jn. 16:11-16). By entrusting his flock ("my lambs, my sheep") …
49:10
… "They will be satisfied": the recompense was assured (Jer. 31:25) in the messianic kingdom to all who had toiled (Is. 49:10; 55:1-2 "without money"; cf. Eccl. 51:33; Apoc. 22:17). The expression is spiritually evocative, for in the Bible "hunger and thirst" often indicates the desire for supersensible goods …
… Paul speaks in 1 Cor. 15:42-44; a) impassibility or incorruptibility (ἀφθαρσία) derived from the perfect subjection of the body to the soul (cf. St. Thomas, Sum. Theol., suppl., q. 82, a. 1), whereby they will be preserved from every pain (cf. Is. 25:8; 49:10; Rev. 7:16-17; 21:4); b) clarity (δόξα), which will reflect upon the bodies of the Saints the interior splendor of the soul (Sum. …
49:23
… Forschungen, 3rd series, 2 (Gütersloh 1932), p. 55 ff.); it is known in the Old and New Testaments (Ps. 71:9-11; Is. 49:23; Lk. 7:38-45, 15:20; Mt. 26:49) and does not always have a clearly religious meaning. …
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.