Under the figure of the deliverance from the Babylonish captivity, the church is invited to rejoice for her redemption from sin. Christ’s kingdom shall be exalted.
The prophet alluding to the deliuerie of Sion and Ierusalem from Babylonical captiuitie, sturreth vp the Church of Christ, to reioyce for the deliuerie from sinne: 7. which Christs Apostles preached: 10. with great fruite in al nations.
1Arise, arise, put on thy strength, O Sion, put on the garments of thy glory, O Jerusalem, the city of the Holy One: for henceforth the uncircumcised, and unclean shall no more pass through thee.Sorgi, sorgi, vestiti di tua fortezza, o Sionne: ammantati dei vestimenti di tua letizia, o Gerusalemme città del Santo; perocché non passerà mai più per mezzo a te l'incirconciso, e l'immondo.ARISE, arise, put on thy strength ô Sion, put on the garments of thy glorie ô Ierusalem the citie of the holie one: because the vncircumcised, and vncleane shal adde no more to passe by thee.Consurge, consurge, induere fortitudine tua, Sion ! / induere vestimentis gloriæ tuæ, / Jerusalem, civitas Sancti, / quia non adjiciet ultra ut pertranseat per te / incircumcisus et immundus. 2Shake thyself from the dust, arise, sit up, O Jerusalem: loose the bonds from off thy neck, O captive daughter of Sion.Alzati dalla polvere, sorgi; ponti a sedere Gerusalemme: scuoti dal tuo collo il giogo, o schiava figlia di Sion;Be shaken out of the dust, arise, sit vp Ierusalem: loose the bonds of thy necke ô captiue daughter of Sion.Excutere de pulvere, consurge; / sede, Jerusalem ! / solve vincula colli tui, / captiva filia Sion. 3For thus saith the Lord: You were sold gratis, and you shall be redeemed, without money.Imperocché queste cose dice il Signore: Senza prezzo siete stati venduti, e senza denaro sarete ricomperati.Because thus sayth our Lord: You were sold for nought, and without siluer you shal be redemed.Quia hæc dicit Dominus: / Gratis venundati estis, / et sine argento redimemini. 4For thus saith the Lord God: My people went down into Egypt at the beginning to sojourn there: and the Assyrian hath oppressed them without any cause at all.Imperocché queste cose dice il Signore Dio: In Egitto passò da principio il popolo mio per istarvi come forestiere: ed Assur lo maltrattò senza motivo.Because thus sayth our Lord God: My people went downe into Aegypt at the beginning to be a seiourner there: and Assur without any cause did oppresse them.Quia hæc dicit Dominus Deus: / In Ægyptum descendit populus meus in principio, ut colonus esset ibi, / et Assur absque ulla causa calumniatus est eum. 5And now what have I here, saith the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, saith the Lord, and my name is continually blasphemed all the day long.E adesso, che debbo far io qui (dice il Signore), dappoiché senza prezzo è stato menato schiavo il popol mio? Color che lo dominano, si diportano iniquamente, dice il Signore, e di continuo, e tutto giorno è bestemmiato il mio nome.And now what haue I here, sayth our Lord: because my people is taken away for nought? Their rulers doe vniustly, sayth our Lord and continually al the day my name is blasphemed.Et nunc quid mihi est hic, dicit Dominus, / quoniam ablatus est populus meus gratis ? / Dominatores ejus inique agunt, dicit Dominus, / et jugiter tota die nomen meum blasphematur.
6Therefore my people shall know my name in that day: for I myself that spoke, behold I am here.Per questo il mio popolo conoscerà in quel giorno il nome mio; perocché io stesso, che parlava, ecco ch'io son presente.For this cause shal my people know my name in that day: because I myself that spake, loe am present.Propter hoc sciet populus meus nomen meum / in die illa: / quia ego ipse qui loquebar, ecce adsum. 7How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation, that saith to Sion: Thy God shall reign!Quanto son belli i piedi di colui, il quale sui monti annunzia, e predica la pace! di colui, che annunzia ogni bene, di lui, che predica la salute, e dice a Sionne: Il Signore Dio tuo regnerà.How beautiful vpon the mountaines are the feete of him that euangelizeth & preacheth peace: of him that telleth good, preaching health, that sayeth to Sion: Thy God shal reigne!Quam pulchri super montes pedes annuntiantis / et prædicantis pacem; / annuntiantis bonum, / prædicantis salutem, / dicentis Sion: / Regnabit Deus tuus ! 8The voice of thy watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Sion.Voce delle tue sentinelle: alzeranno la voce, e insieme canteranno laude; perchè occhio ad occhio vedranno quando il Signore avrà a se ritornata Sionne.The voice of thy watchemen, they haue lifted vp their voice, they shal prayse together: because eie to eie they shal see when our Lord shal conuert Sion.Vox speculatorum tuorum: levaverunt vocem, / simul laudabunt, / quia oculo ad oculum videbunt / cum converterit Dominus Sion. 9Rejoice, and give praise together, O ye deserts of Jerusalem: for the Lord hath comforted his people: he hath redeemed Jerusalem.Rallegratevi, e date laudi insieme, o deserti di Gerusalemme: perchè il Signore ha consolato il popol suo, ha riscattata Gerusalemme.Reioyce, & prayse together ye deserts of Ierusalem: because our Lord hath comforted his people: he hath redemed Ierusalem.Gaudete, et laudate simul, / deserta Jerusalem, / quia consolatus est Dominus populum suum; / redemit Jerusalem. 10The Lord hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God.Il Signore ha rivelato il braccio suo santo agli occhi di tutte le genti: e tutte le estreme parti della terra vedranno la salute mandata dal nostro Dio.Our Lord hath prepared his holie arme in the sight of al the Gentiles: and al the endes of the earth shal see the saluation of our God.Paravit Dominus brachium sanctum suum / in oculis omnium gentium; / et videbunt omnes fines terræ / salutare Dei nostri.
11Depart, depart, go ye out from thence, touch no unclean thing: go out of the midst of her, be ye clean, you that carry the vessels of the Lord.Partitevi, partitevi, uscite di costà: non toccate nulla d'immondo: uscite di mezzo a Babilonia, purificatevi voi, che portate i vasi del Signore.Depart, depart, goe ye out from thence, touch not a polluted thing: goe out of the middes of her, be cleansed ye that carie the vesseles of our Lord.Recedite, recedite; exite inde, / pollutum nolite tangere; / exite de medio ejus; mundamini, / qui fertis vasa Domini. 12For you shall not go out in a tumult, neither shall you make haste by flight: for the Lord will go before you, and the God of Israel will gather you together.Imperocché voi non partirete tumultuosamente, né vi darete fretta come fuggiaschi, perchè il Signore anderà innanzi a voi, e vi adunerà il Dio d'Israele.Because you shal not goe out in tumult, neither with flight shal you make hast for our Lord wil goe before you, and the God of Israel wil gather you together.Quoniam non in tumultu exibitis, / nec in fuga properabitis; / præcedet enim vos Dominus, / et congregabit vos Deus Israël. 13Behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high.Ecco che il mio servo sarà intelligente, sarà esaltato, e ingrandito, e molto sublime.Behold my seruant shal vnderstand, he shal be exalted, and shal be lifted vp, and shal be exceding high.Ecce intelliget servus meus, / exaltabitur et elevabitur, et sublimis erit valde. 14As many have been astonished at thee, so shall his visage be inglorious among men, and his form among the sons of men.Come tu fosti lo stupore di molti, così il tuo aspetto sarà senza gloria tra gli uomini, e la tua faccia tra' figliuoli degli uomini,As manie haue bene astoined vpon thee, so shal his looke among men be inglorious, and his forme among the sonnes of men.Sicut obstupuerunt super te multi, / sic inglorius erit inter viros aspectus ejus, / et forma ejus inter filios hominum. 15He shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.Questi aspergerà molte genti, dinanzi a lui staranno i regi a bocca chiusa: perchè quegli, a' quali nulla fu detto di lui, il vedranno: e que', che non ne udiron parlare, lo contempleranno.He shal sprinkle manie nations, kinges shal shut their mouthe vpon him: because they to whom it was not told of him, haue sene: and they that heard not haue beheld.Iste asperget gentes multas; / super ipsum continebunt reges os suum: / quia quibus non est narratum de eo viderunt, / et qui non audierunt contemplati sunt.
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Calmet
Money. The Chaldeans acted impolitically in leaving the country without inhabitants, and Cyrus will derive no immediate advantage from your return. (Calmet)
Worthington
The Jews had not injured the Chaldeans, nor mankind the devil. But both had offended God, who out of mercy paid their ransom. (Worthington)
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Haydock
Assyrian. Pharao, (Sa; Tirinus) or rather Nabuchodonosor, (Calmet) and the princes of Assyria, who acted tyrannically. (Haydock)
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Long, by the Chaldeans, weak Jews, and strangers, who misconstrue my conduct towards my people, and represent it as the effect of injustice, or of weakness.
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Here. Jesus Christ appears, the Redeemer foretold so long before.
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Watchmen, prophets. The angels sung at the birth of Christ, Luke 2:14.
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Arm. The Saviour, Luke 1:51.
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Calmet
Lord, the Levites departing from Babylon, 1 Esdras 1:7., and Numbers 3:6., and 4:5., etc. (Calmet)
Worthington
St. Paul proves hence that communication with infidels in spiritual things is always unlawful, 2 Corinthians 6:17. (Worthington)
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Servant, Christ. In vain do the Jews attempt to apply this to any other. It is wonderful that Grotius should follow their steps, and understand Jeremias to be meant; though elsewhere he allows that the prophet speaks only of the Messias. (De Verit. 5:19.)
This author [Grotius] has been of great prejudice to religion. The Chaldean and many modern Jews have been compelled by evidence to apply this to the Messias. See Geir., etc. Jesus was pleased to assume the form of a servant, Philippians 2:7.
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Calmet
Of men, who have disfigured the countenance of our Saviour with buffets, etc. The Jews would not receive him under this abject form, though it had been foretold equally with his elevation. (Calmet)
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Calmet
Sprinkle with baptism, (Haydock) and his manifold graces. (Calmet)
Haydock
Septuagint, "so many nations shall wonder at him." (Haydock)
Calmet
Mouth, out of reverence. How many great princes have submitted to his yoke? (Calmet)
Calmet
Beheld. The Gentiles (Menochius) embrace the faith, at the sight of Christ's miracles. (Calmet)
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The Iewes had not wronged the Babylonians, neither had mankind sinned against the diuel, but both had offended God
VVho of his bountie payde mans ransom: which no other man was able to pay.
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Concordance Gen. 46.
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Concordance Rom. 2. Ezec. ••.
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Communication with infidels in spiritual thinges is in no case lawful. as S. Paul sheweth by this text. 2. Cor. 6. v. 17.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.51
51. ‘Awake, awake, put on thy strength, put on thy glory. Shake off the dust and arise. Sit thee down, loose the bands of thy neck.’
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.21
… “Being clothed in the breastplate of righteousness and charity,” concerning which the Lord Himself also speaks to Jerusalem by the prophet: “Arise, arise, O Jerusalem, put on the garments of thy glory),”
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St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
… for whose sake it now groans and travails, waiting itself also for our redemption from the corruption of the body, that, when we have risen and shaken off the mortality of the flesh, according to that which is written, “Shake off the dust, and arise, and sit down, O Jerusalem,”
John Cassian † AD 435 The Conferences of John Cassian 13.10
… “Keep thy tongue from evil, and thy lips that they speak no guile,” our prayer testifies to its weakness, when we say: “O Lord, set a watch before my mouth, and keep the door of my lips.” The importance of our will is maintained by the Lord, when we find “Break the chains of thy neck, O captive daughter of Zion:”
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.4
… And unless he care to put forth every effort to save free-birth from oppression, he is accounted unmerciful. Let us all flee to Christ, and appeal against sin to God as our deliverer. Let us seek to get ourselves sold, that we may be redeemed by His blood. For the Lord says, “Ye were sold for nought, and ye shall be redeemed without money.”
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Pope St Clement I † AD 99 The Second Epistle of Clement 13
… and let us not be men-pleasers, nor be willing to please one another only, but also the men without, for righteousness sake, that the name may not be, because of us, blasphemed. For the Lord saith, “Continually my name is blasphemed among all nations,” and “Wherefore my name is blasphemed; blasphemed in what? In your not doing the things which I wish.”
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 8
… Let no one of you cherish any grudge against his neighbour. Give no occasion to the Gentiles, lest by means of a few foolish men the whole multitude [of those that believe] in God be evil spoken of. For, “Woe to him by whose vanity my name is blasphemed among any.”
St Polycarp † AD 155 Epistle to the Philippians 10
… When you can do good, defer it not, because “alms delivers from death.” Be all of you subject one to another “having your conduct blameless among the Gentiles,” that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed!
St Justin Martyr † AD 165 Dialogue with Trypho 17
… So that you are the cause not only of your own unrighteousness, but in fact of that of all other men. And Isaiah cries justly: ‘By reason of you, My name is blasphemed among the Gentiles.’
Tertullian † AD 220 On Idolatry 14
… If any of us lead a heathen into blasphemy with good cause, either by fraud, or by injury, or by contumely, or any other matter of worthy complaint, in which “the Name” is deservedly impugned, so that the Lord, too, be deservedly angry. Else, if of all blasphemy it has been said, “By your means My Name is blasphemed,”
Tertullian † AD 220 An Answer to the Jews 13
… thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: “On your account the name of God is blasphemed among the Gentiles:”
Tertullian † AD 220 The Five Books Against Marcion 3.23
… And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: “Because of you my name is continually blasphemed amongst the nations”
Tertullian † AD 220 The Five Books Against Marcion 4.14
… What Son of man? He who (is come) according to the Creator’s will. Whence shall we get our proof? From the very cutting off, which was predicted against Him; as when He says by Isaiah to the Jews, who were the instigators of hatred against Him: “Because of you, my name is blasphemed amongst the Gentiles;”
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
… lest, while we war against each other with words, any should be led to blaspheme the word of faith, and that should come to pass which is written, “By reason of you is my name continually blasphemed among the nations.”
St Athanasius of Alexandria † AD 373 History of the Councils 2
… And the party of Ursacius, who were at the bottom of all this, did not understand what wrath they were storing up ( Rom. ii. 5 ) against themselves, as our Lord says by His saints, ‘Woe unto them, through whom My Name is blasphemed among the Gentiles’ (
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.12
12. Hallowed be Thy Name . The Name of God is in its nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.86
86. Yea, even now, when Christ is invoked, the devils tremble, and not even by our ill-doing has the power of this Name been extinguished, while we are not ashamed to insult a cause and name so venerable; shouting it, and having it shouted in return, almost in public, and every day; for My Name is blasphemed among the Gentiles because of you.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Ver. 24 . “For the name of God is blasphemed among the Gentiles through you.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… Let us beseech Him to open our mouth for what follows, that we may with the same earnestness lay down our own views. Let us supplicate Him to vouchsafe us a life worthy of the faith, that we may live to His glory, and that His name may not be blasphemed through us. For, “woe unto you,” it is written, “through whom the name of God is blasphemed.” (
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… lift up Thy voice with strength, who bringest good tidings to Jerusalem.” “They were mightily astonished at His doctrine; for He was teaching as one who had power.” And again: “Therefore, my people shall know my name in that day.” What name does the prophet mean , but Christ’s? “That I am He that doth speak—even I.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.11
… But the Apostles, whose feet were beautiful, and those imitators of them who sought to preach the good tidings, could not have done so had not Jesus Himself first preached the good tidings to them, as Isaiah says:
St Methodius † AD 311 Oration on the Palms 1
… He bears with these frenzied ones; with an apology He keeps their wrath in check; in His turn He calls the Scriptures to their remembrance; He brings forward testimony to what is done, and shrinks not from inquiry. Wherefore He says, Have ye never heard Me saying by the prophet, Then shall ye know that I am He that doth speak?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.4
37. Moreover, that your most excellent Majesty may know that it is Christ which hath spoken as in the Gospel, so also in the prophet, He saith by the mouth of Isaiah, as though foreordaining the Gospel: “I Myself, Who spake, am come,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.9
… “For I myself that spoke, behold I am here.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.13.1
… For our Lord never came to save Paul alone, nor is God so limited in means, that He should have but one apostle who knew the dispensation of His Son. And again, when Paul says, “How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace,”
Tertullian † AD 220 The Five Books Against Marcion 3.22
You have the work of the apostles also predicted: “How beautiful are the feet of them which preach the gospel of peace, which bring good tidings of good,”
Tertullian † AD 220 The Five Books Against Marcion 4.13
… “That I am He that doth speak—even I.” For it was He who used to speak in the prophets—the Word, the Creator’s Son. “I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good.”
Tertullian † AD 220 The Five Books Against Marcion 4.34
… Their faith, indeed, had deserved this confirmation by such a voice from heaven as should bid them hear Him , whom they had recognized as preaching peace, announcing glad tidings, promising an everlasting abode, building for them steps upwards into heaven.
Tertullian † AD 220 The Five Books Against Marcion 5.2
… “Get thee up into the high mountain, thou that bringest to Sion good tidings; lift up thy voice with strength, thou that bringest the gospel to Jerusalem.” Also when, with respect to the apostles personally, He says, “How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… For to this day they salute each other with the greeting of “peace,” and formerly in their Scriptures they did the same. But I understand him by his practice plainly enough to have corroborated the declaration of the Creator: “How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace! ”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.10
… “Was not our heart burning within us by the way, as he opened to us the Scriptures?” And the Apostles, since the quantity of the power is great which God supplies to the speakers, had great power, according to the word of David: “The Lord will give the word to the preachers with great power.” Isaiah too says:
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.1
1. What think ye of our affairs, dear shepherds and fellow-shepherds: whose feet are beautiful, for you bring glad tidings of peace and of the good things
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… nothing to come between Man and God. So too if any disciple is sent to preach the Gospel, let him go in a spirit of philosophy and without excess, inasmuch as he must, besides being without money and without staff and with but one coat, also be barefooted, that the feet of those who preach the Gospel of Peace and every other good may appear beautiful.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.6
… He is also himself a ruler and a ruler of more dignity than the other. For the sacred laws take and place under his hands even the royal head. And when there is need of any good thing from above, the Emperor is accustomed to fly to the priest: but not the priest to the Emperor. He too hath his breast-plate, that of right eousness.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
Neither let us account it a small loss, not to enjoy such peace. For this peace the prophet also from of old proclaims, saying, “How beautiful are the feet of them that bring good tidings of peace.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
For the Lord, saith he, “shall give the word to them that proclaim glad tidings with great power” ( Ps. lxviii. 12 , Sept.); and again, “How beautiful are the feet of them that preach the Gospel of peace.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
For what if they heard, he means, but did not know what was said, nor understand that these were the persons sent? Are they not to be forgiven for their ignorance? By no means. For Isaiah had described their character in the words, “How beautiful are the feet of them that preach the Gospel of peace.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… xv. 19 .) and setting forth into Spain, and borne as it were on wings over every part of the world. For what could be more “beautiful” than these “feet” which visited the whole earth under the sun? This same “beauty” the prophet also from of old proclaimeth, saying, (
St John Chrysostom † AD 407 Homilies on Ephesians 24
… “For it is said the righteous are bold as a lion.” ( Prov. xxviii. 1 .) For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah saith, “How beautiful are the feet of him that bringeth good tidings.” (
St Augustine of Hippo † AD 430 The Confessions 13.19
25. But you, “chosen generation, you weak things of the world,” who have forsaken all things that you might “follow the Lord,” go after Him, and “confound the things which are mighty;” go after Him, ye beautiful feet,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.10
… spitting in the face is accompanied with a sign of reproach in loosing a shoe from one foot, to exclude the man from the company of those to whom the apostle says, "Let your feet be shod with the preparation of the gospel of peace;" and of whom the prophet thus speaks, "How beautiful are the feet of them who publish peace, who bring good tidings of good!"
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 46
… and if the son of peace be there, your peace shall rest upon it; but if not, it shall return to you again.” When they preach the gospel of this peace of whom it is predicted, “How beautiful are the feet of those that publish peace, that announce good things!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.5
… For when thou hast pity, thou sheddest as it were tears: when thou relievest, thou wipest with hair. And if this to any one, how much more to the feet of the Lord. The feet of the Lord are what? The holy Evangelists, whereof is said, “How beautiful are the feet of them that tell of peace, that tell of good things!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.4
… He singeth to God, that liveth to God: He psalmeth to His name, that worketh unto His Glory. In singing thus, in psalming thus, that is, by so living, by so working, “a way make ye to Him,” he saith, “that hath ascended above the setting.” A way make ye to Christ: so that through the beautiful feet of men telling good tidings,
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St Justin Martyr † AD 165 Dialogue with Trypho 13
… for thou shalt forget everlasting shame, and shalt not remember the reproach of thy widowhood, because the Lord has made a name for Himself, and He who has redeemed thee shall be called through the whole earth the God of Israel. The Lord has called thee as a woman forsaken and grieved in spirit, as a woman hated from her youth.’
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.5
… For all these things hath mine hand made.” Also in the same: “O Lord God, Thine Arm is high, and they knew it not; but when they know it, they shall be confounded.” Also in the same: “The Lord hath revealed His Arm, that holy Arm, in the sight of all nations; all nations, even the ends of the earth, shall see salvation from God.”
Pope St Leo I the Great † AD 461 Sermons 36
… those who are called, since the prophecy of Isaiah is fulfilled when he says, “the Lord has laid bare His holy arm in the sight of all the nations, and all the nations upon earth have seen the salvation which is from the Lord our God ;” and again, “and those to whom it has not been announced about Him shall see, and they who have not heard, shall understand
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Tertullian † AD 220 The Five Books Against Marcion 3.22
… Rather (that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! “Depart ye, depart ye,” exclaims Isaiah; “go ye out from thence, and touch not the unclean thing,” that is blasphemy against Christ; “Go ye out of the midst of her,” even of the synagogue. “Be ye separate who bear the vessels of the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 5.18
… touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord.”
Tertullian † AD 220 On Modesty 18
… His ignominy, moreover, shall not be wiped away for the age. For indignation, full of jealousy, will not spare the man in the day of judgment.” If you think this said about a heathen, at all events about believers you have already heard (it said) through Isaiah: “Go out from the midst of them, and be separate, and touch not the impure.”
St Cyprian of Carthage † AD 258 On the Lapsed 10
… But let not Christ be forsaken, so that the loss of salvation and of an eternal home should be feared. Behold, the Holy Spirit cries by the prophet, “Depart ye, depart ye, go ye out from thence, touch not the unclean thing; go ye out from the midst of her, and be ye separate, that bear the vessels of the Lord.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.35
… and she shall be burned with fire, because the Lord God is strong who shall judge her. And the kings of the earth shall weep and lament themselves for her, who have committed fornication with her, and have been conversant in her sins.” Also in Isaiah: “Go forth from the midst of them, ye who bear the vessels of the Lord.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.21
… God forbid. Or has that people come upon the clouds of heaven? This has passed away from them. For Jeremiah said concerning them:— Call them rejected silver, for the Lord has rejected them . Again he said:— He will not again regard them . And Isaiah said concerning them:— Pass by; pass by; approach not the defiled .
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… ‘For the Lord of hosts hath purposed, and who shall disannul it ?’ and whom God hath condemned, who shall justify? Let them however in defence of their own imaginations write what they please; but do you, brethren, as ‘bearing the vessels of the Lord
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… That precept is as follows; ‘Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of them, and be ye separate, that bear the vessels of the Lord
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 57
… not so quickly doth the pestilence seize or the itch infect those that come in contact with such as are under the disease, as doth the wickedness of evil men. For “evil communications corrupt good manners.” ( 1 Cor. xv. 33 .) And again the Prophet saith, “Come out from among them, and be ye separate.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.23
23. See, they say, the Prophet says, “Depart ye, go ye out from thence, and touch no unclean thing;”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.2
… for the hand that would cleanse from dirt must needs be clean, lest, being itself sordid with clinging mire, it soil whatever it touches all the more. For on this account it is said through the prophet, Be ye clean that bear the vessels of the Lord (
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St Justin Martyr † AD 165 The First Apology 50
… All we, like sheep, have gone astray; every man has wandered in his own way. And He delivered Him for our sins; and He opened not His mouth for all His affliction. He was brought as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He openeth not His mouth. In His humiliation, His judgment was taken away.”
Origen † AD 254 Origen Against Celsus i.54
… In like manner, many shall be astonished at Thee; so Thy form shall be in no reputation among men, and Thy glory among the sons of men. Lo, many nations shall marvel because of Him; and kings shall close their mouths: because they, to whom no message about Him was sent, shall see Him; and they who have not heard of Him, shall have knowledge of Him.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… And Isaiah said:— Lo! My servant shall be known and shall be revealed and shall be lifted up, so that many shall be astonished at Him. As for this man, His visage shall be marred more than that of man, and His aspect more than that of the sons of men .
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 City of God 18.29
… so that some say he should be called an evangelist rather than a prophet. But, in order to finish this work, I quote only one out of many in this place. Speaking in the person of the Father, he says, “Behold, my servant shall understand, and shall be exalted and glorified very much. As many shall be astonished at Thee.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.31
… For thou shall prevail, and be not thou confounded as if thou shall be put to shame. For thou shall forget thy confusion for ever: thou shall not remember the shame of thy widowhood, since I who made thee am the Lord; the Lord is His name: and He who brought thee out, the very God of Israel, shall be called the God of the whole earth.
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Tertullian † AD 220 The Five Books Against Marcion 3.7
… For, says (the prophet), we have announced concerning Him: “He is like a tender plant, like a root out of a thirsty ground; He hath no form nor comeliness; and we beheld Him, and He was without beauty: His form was disfigured;” “marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;”
Tertullian † AD 220 The Five Books Against Marcion 3.17
… for such was it announced that He should be, both in bodily condition and aspect. Isaiah comes to our help again: “We have announced (His way) before Him,” says he; “He is like a servant, like a root in a dry ground; He hath no form nor comeliness; we saw Him, and He had neither form nor beauty; but His form was despised, marred above all men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… All which things the prophet Isaiah foretold, thus proclaiming beforehand, and by one word intimating all this insolence. For “like as many were astonished at thee,” he saith, “so shall thy form be held inglorious of men, and thy glory of the sons of men.”
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St Justin Martyr † AD 165 Dialogue with Trypho 118
… Isaiah, filled with admiration of this, said: ‘And kings shall shut their mouths: for those to whom no announcement has been made in regard to Him shall see; and those who heard not shall understand. Lord, who hath believed our report? and to whom is the arm of the Lord revealed?’
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… and they shall declare my glory to the nations.” Also in the same: “And in all these things they are not converted; therefore He shall lift up a standard to the nations which are afar, and He will draw them from the end of the earth.” Also in the same: “Those who had not been told of Him shall see, and they who have not heard shall understand.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… And Isaiah said:— Lo! My servant shall be known and shall be revealed and shall be lifted up, so that many shall be astonished at Him. As for this man, His visage shall be marred more than that of man, and His aspect more than that of the sons of men . And he said:— He will purify many nations, and kings shall be amazed at Him .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.7
7. But the Jews contradict this , ever ready, as they are, to cavil, and backward to believe; so that for this cause the Prophet just now read says, Lord, who hath believed our report
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… Why, it is said to have been “written,” then also, when it is set down, not in words, but in actual events, as in the historical books ; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, “They to whom it was not told about Him shall see, and they who have not heard shall understand,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… the strange children have dealt falsely with Me. The strange children have waxed aged, and have halted from their paths.” ( Ps. xviii. 43–45 , LXX.) And again, “They to whom it had not been told concerning Him, shall see, and they which had not heard, shall understand.” And, “I was found of them that sought Me not” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 19
First, therefore, hear how this very thing is prophetically declared by Isaiah, that the Jews, to whom the Prophets had foretold these things, would not believe, but that they who had never heard them from the Prophets, would believe them. “To whom He was not spoken of they shall see, and they that have not heard shall understand.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.31
… He is the man who, as the lamb is dumb before its shearer, opened not His mouth, when it was said to Him by those who mocked Him, “Prophesy to us, thou Christ.” Now, however, He is exalted verily, now He is honoured exceedingly; truly many nations are now astonied at Him.
Anonymous The Teaching of Addæus the Apostle 1
… and to Him it is that the erring pagans offer worship, even while they know it not: because there is no other God in heaven and on earth; and lo! confession ascendeth up to Him from the four quarters of the creation. Lo! therefore, your ears have heard that which was not heard by you; and lo! further, your eyes have seen that which was never seen by you.
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1. Arise, arise. — From the preceding passages it is clear that this pertains, first, to the liberation of the Jews from Babylonian captivity: for he described this and its desolation and afflictions in the preceding chapter, verses 17 and following. With those, therefore, these things are to be joined and continued. Whence he promises to the Jews that henceforth no uncircumcised person who would lay it waste and subjugate it shall pass through Jerusalem. He speaks therefore of the time in which the law of circumcision endured; but this was at the time of the Babylonian captivity, not the Roman: for then circumcision was taken away by God, and the baptism of Christ was substituted in its place. Thus St. Thomas, Hugo, Sanchez and others. Secondly, under this Jerusalem as a type, he looks more deeply, namely at the antitype of Sion, that is, the restoration and institution of the Church through Christ in Judaea and Jerusalem: for gradually he rises to the Church and Christ, and returns, as will be clearly evident in verse 7. See what was said in the preceding chapter, verse 17. Note: By arise God admonishes Jerusalem: first, that lying on the ground in filth and sorrow, it should raise itself up, recover its spirits, and show itself; secondly, that in this liberation of itself it should shake off torpor and sloth, and cooperate with God leading it forth, both from Babylon and from the yoke of sin and the demon, and follow him going before: for the gifts of God do not come to those sleeping and torpid, but to those watching and rousing themselves to God's calling and cooperating. City of the Holy One. — For Jerusalem was a city dedicated to God and to the worship of God, and God had in it his temple as it were a palace, in which he seemed to dwell and to rule his city and people. More truly "city of the Holy One" is the Church of Christ, in which God dwells and presides, both spiritually through grace, and corporally in the Eucharist. Add that in the Church there are holy Sacraments, holy Gospel, holy Doctors, Pastors and faithful, who serve the holy God holily. Because he shall not add any more, that the uncircumcised shall pass through thee. — From this place Pelican and Calvin infer that sinners are not in the Church, but only the just and holy; but wrongly, for the word "any more" is opposed to this. For the sense is, as if to say: Hitherto the unclean has passed through thee, Jerusalem; but henceforth shall not pass through; now according to Calvin, Pelican and other heretics, the Church always, even before the advent of Christ, consisted of the just and holy alone, and sinners were never in it: for it is, they say, and always was the bride of God. Therefore according to them this saying of the Prophet is false, which asserts that formerly the unclean passed through the Church, but henceforth shall not pass through. I say therefore that the sense is first, as if to say: O Jerusalem, the Babylonians and other uncircumcised and unclean nations have trampled upon thee and dominated thee, "and said to thy soul: Bow down, that we may go over," preceding chapter, verse 23, that is, they treated thee as a slave and destroyed thee; but they shall not do this any more, that is, for many years to come. For although afterwards Antiochus and Titus laid waste Jerusalem, yet that was in another age and century, as it were. For thus "any more" is often taken strictly, and regards the present age, or the lifetime of those who then lived: for after their death there follows a new age and generation, which is as it were of another character and order, so that it does not come into account. Secondly, under Jerusalem he understands the Church, as if to say: Thee, O Jerusalem, O Synagogue, the Chaldaeans and the uncircumcised have laid waste; but when thou shalt have passed over, and been transformed into the Church of Christ, no uncircumcised one, that is, no infidel and unclean one, shall any longer lay thee waste or overthrow thee; but thy integrity and beauty shall endure, and redemption and liberty obtained for thee through Christ shall endure forever; and no hostility of enemies, even the gates of hell, shall ever prevail against thee; but thy king, defender and protector shall be Christ, the Holy of Holies, who shall keep thee clean and holy in faith and morals; although there be in thee some faithful who are unclean and sinners, yet the denomination of the thing is taken from the head and the principal part. Thus therefore the Church is called holy, not because all in it are holy, but because Christ is its head, and many in it are holy: for these are its principal and more worthy members. St. Jerome adds that by the uncircumcised and unclean, sinners are not to be understood, but infidels: for such were the Chaldaeans, the devastators of Jerusalem; but these are not in the Church, nor do they belong to it. Wherefore St. Jerome thinks the same thing is said here by Isaiah as is said by Paul, II Corinthians vi, 15: "What concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?" Finally St. Cyril and Procopius, by the uncircumcised and unclean, understand the demon, as if to say: The demon, to whom hitherto ye have been sold, as follows, and whom ye have served, shall be driven out from you through Christ; but this sense seems narrower and more foreign.
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2. Shake thyself from the dust. — In which captive and vanquished thou didst lie, namely when the enemy said to thee lying on the ground: "Bow down, that we may pass over thee;" thou art therefore now commanded, being liberated, first, to shake thyself from the dust; secondly, to rise up; thirdly, to sit in thy former royal throne; fourthly, to loose the bonds and yoke of the Chaldaeans, so that as free and queen thou mayest rule. On the other hand all these things are transcribed against her enemy, namely Babylon, to be laid waste by Cyrus, cap. XLVII, vers. 1, to whom it is said: "Come down, sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne for the daughter of the Chaldaeans." These represent the state and dignity of the Church and of the soul which hath shaken off the yoke of sin and the devil, hath trampled upon the flesh and the world, hath joined itself to Christ and the heavenly beings, and it is easy for her to apply them to herself.
52:3
3. You are sold gratis, and you shall be redeemed without money. — "Gratis," that is, without price ye were delivered to the Chaldaeans; because captured by them in war ye are again redeemed gratis and without price by Cyrus: for Cyrus received no money from the Jews, but rather gave it for the building of the temple, I Esdras cap. vi. Whence St. Augustine, lib. Quaest. in lib. Judic. Quaest. XVII, tom. IV: "Sold," saith he, "without price, that is, ye are given." In like manner the Gentile world and any soul whatsoever, when it hath sinned, gratis, that is, without price, hath sold itself, that is, hath voluntarily delivered itself to the devil, and gratis, that is, without price which it may offer to God or Christ, is redeemed by Christ. For although the devil offereth to the sinning soul for price and reward pleasures, honours and gains, as he sometimes giveth money to the wise; yet these earthly things, brief, painted, exiled, and in comparison with the soul are nothing, and of no price: and so he rendereth to it nothing worthy in return, save pains and eternal torments. For a soul, even one, because created to the image of God, is so noble a creature, that all gold and silver, all the heavens and elements, and the whole world could not equal its price; nay, no other price condignum for it could be found, than the blood and life of the Son of God. Place therefore in the balance, on this side the soul, on that side Christ, and thou shalt equal the weight and price of the soul. Let this stir up in us zeal for souls: for if we undergo all labours and sorrows for one little soul to be converted, it is of such worth, that all labour and sorrow in comparison with it should be esteemed as nothing: for it Christ exhausted all his labours and sorrows, expended and as it were spent his whole humanity and divinity. Therefore at a price did the soul stand to Christ, when to itself this redemption and salvation cometh without price and gratis: because "ye are not redeemed with corruptible things, as gold or silver, from your vain conversation of paternal tradition, but with the precious blood as of a lamb unspotted, of Christ," saith St. Peter, epist. I, cap. 1, vers. 18. Thus St. Jerome. Secondly, God selleth the sinner, that is, bindeth him to the devil, because the devil hath of himself no right over man even a sinner; but God addicteth him to the devil as a torturer, as the vilest slave and as guilty of injury to the divine Majesty, to be punished and tormented.
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4. My people went down into Egypt at the beginning (with Jacob the patriarch, Genesis XLVI), and Assur hath calumniated him without any cause. — By Assur Adam understandeth Salmanasar, who carried away the ten tribes into Assyria, in these times of Isaias. Whence the Septuagint translateth: And they were violently carried away into the Assyrians; or certainly Sennacherib, who laid waste Judaea, in the time of Ezechias. Thus St. Jerome, Cyrillus, Procopius, Vatablus, Arias and Leo Castrius. Secondly, others by Assur understand Nabuchodonosor who, although he was a Chaldaean, is yet called Assur, because he ruled over the Assyrians equally as over other nations; and so they think that the Babylonian captivity is signified here, and the Egyptian captivity in the preceding words: for by aposiopesis the oppression of the Jews under Pharao in Egypt is passed over in silence, as known to all. Thus Sanchez, Vatablus and many others. Thirdly and more plainly, Assur is called Pharao, on account of power and cruelty: for the Assyrians in Scripture, because they often harassed and afflicted the Jews, are hence a type of tyranny; thus Pharao is called Assur, Ezech. XXXI, 3. See the things said cap. VIII, vers. 4. For Assur here pertaineth to Egypt; for this opinion completeth the former concerning Egypt, which otherwise is imperfect, gaping and hanging. Thus Forerius. Cajetan addeth in Exodus 1, that the Pharao who afflicted the Hebrews in Egypt was not an Egyptian, for he would have known Joseph and his benefits bestowed upon Egypt, but an Assyrian: for Scripture everywhere here and elsewhere inculcateth the Egyptian captivity, as the most grievous and longest, and because its liberation was portentous through so many plagues inflicted by Moses and through the passage of the Red Sea, with Pharao drowned; finally because this captivity and liberation was a living image of human captivity under sin, and of its liberation through Christ: for Assur the tyrant denoteth the devil, and his ministers the infidels and heretics, and all persecutors, as St. Jerome, Augustine, Gregory teach, and from them Beda and Rupertus. Hath calumniated. — In Hebrew עשק asac, that is, by force and calumny hath afflicted and oppressed.
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5. And is there nothing for me here, says the Lord, — that is to say, Once my people were badly treated by the Egyptians and by the cruel Pharaoh; but I vindicated them from there and led them out, and now they are pressed by a like tyranny by the Chaldaeans and Nebuchadnezzar; why therefore do I delay in freeing them? Again, in an antitype, the whole human race is much more pressed, like an oryx caught in a snare, and groans under the yoke of sin and the devil: why do I delay? Shall I suffer the human race beloved by me, sold for nothing, to serve my enemy? I will not bear it: wherefore the great name of mine, which I made known to Moses and the Hebrews in Egypt, I will again make known, and will show that I am Jehovah, that is God and redeemer of Israel, that is of my faithful people through Christ, whom I will send as their avenger. Dominators. — The Chaldaeans, and afterwards the Romans; likewise the Scribes, Pharisees, and High Priests of the Jews, in the time of Christ: these oppressed the people, wringing their wealth under the pretext of religion, and teaching in place of the law of God their Pharisaic traditions and superstitions, and by these turned the people away from Christ, and even urged them to cry out against him: "Crucify, crucify." Thus St. Jerome. For "they act unjustly" in Hebrew is יהילילו helilu, that is they howl like famished wolves, thirsting for the prey of the people; or they cause to howl, namely the people, whom they thus oppress. Thus Vatablus and Forerius. My name is blasphemed, — both by the Gentiles, as the Septuagint adds, and from them St. Paul, Rom. II, 24, namely by the Chaldaeans: for these reproach the Jews with the weakness of their God, that he could not, or can, free them from the hand of Nebuchadnezzar; and also by the Jews, who murmur against God, that he permitted them to be captured, and permits them to be held in captivity; and therefore some of them from the true God turn to Baal and the idols of the Chaldaeans, as if they were more powerful, as Jeremiah foretold in cap. XVI, vers. 13. God shows that he is touched not only by care for his people, but also by his name: and therefore in order to vindicate it from infamy and blasphemy, he will send forthwith Cyrus, who will free his people from Babylon. Again, under Titus the Romans blasphemed the God of the Jews; the Scribes and Jews themselves blasphemed God and his Christ, and were the cause why the people blasphemed, as I have already said. What then? I will come, says the Lord, and I will repel this blasphemy, by freeing my people, namely the Jews who will wish to believe in Christ: for these I will endow with Christian and true liberty, I will propagate and exalt, for I will make it so that their faith, the Church and Christianity are spread throughout all nations, honored and celebrated, and thus I will make it so that blasphemies are turned into praises and glory. Thus St. Jerome, Cyril, and Eusebius, lib. VI Demonstr. cap. XXIV. Morally, in like manner the name of God is blasphemed by heretics, Turks and Pagans, when they see Christians, especially Ecclesiastics, living impurely and wickedly: for they say: Their God either is not so holy, so pure, so a hater of lust, as they boast, how then would his servants, worshippers and imitators be so impure, incestuous, wicked? or certainly he is not omnipotent, nor an avenger of crimes, how then would he tolerate these things so unworthy from his own, and not rather vindicate them with a thunderbolt? Woe to them, through whom this scandal comes, that the holy name of God is blasphemed!
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6. Your people shall know my name in that day: for I myself that speak, behold I am here. — "In that day," namely first, predicted and appointed by Jeremiah, cap. XXV, 12; that is, after 70 years I shall free him from Babylon; secondly and rather, after the 70 weeks predicted by Daniel, cap. IX, 24, I myself shall assume flesh, and shall redeem all men from sin, death and hell: for then I myself, whom you hear here speaking through the Prophets and promising salvation, shall come in person and shall say: "Behold I am here," not through my legates and Prophets, not merely through aid and assistance, but through substance and real presence, "I am here," I say, in person, that I may snatch you from the power of darkness, more mightily than Moses snatched his people from Egypt: for he alludes to him. This is what Paul says, Hebr. I, 1: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets: last of all in these days hath spoken to us by his Son." You will ask, what is it: "Shall know my name?" I answer first, the name of God is Jehovah, that is to say, Your people shall know me to be Jehovah, that is God and the Lord most strong and almighty. Again, Jehovah, that is, the conqueror and subduer of the Egyptians and Chaldeans, as well as of demons, tyrants and all my enemies and those of my Christ: for he alludes to Moses, who set forth the name Jehovah in his mission, and by it inflicted all the plagues upon Egypt, and subdued and slew Pharaoh. See what is said in Exodus III, 14, and cap. VI, vers. 3. Furthermore, the Jews explain this passage thus: they say that the last one who pronounced the name of God, the tetragram Jehovah, was Simeon the just, whence its pronunciation has now fallen into disuse and is unknown; but when the Messiah comes, he will teach how it ought to be pronounced. Thus Galatinus relates the fable, lib. II, cap. XII. Secondly, the name of God is the virtue, holiness, faithfulness, fame and glory of God: for when these are shown to the whole world, God has wiped out all blasphemies against his name. Thirdly, the name of God, namely of the Son of God, is "Jesus Christ," that is to say, Behold I shall be present, men shall see me clothed in flesh, and shall know my name; and by it they shall call upon me, worship and invoke me, saying: "Jesus Christ, save us." To know signifies not mere knowledge, but love, worship and veneration; thus Paul says, II Tim. II, 19: "The Lord knoweth who are his:" knoweth, that is, loveth, careth for, cherisheth. Thus on the other hand Christ shall say to the reprobate: "I know you not:" and Pharaoh and other impious men said: "I know not the Lord," that is, I care not, I worship not, I fear not your God, Exodus cap. V, 2.
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7. How beautiful upon the mountains are the feet of him that bringeth good tidings and preacheth peace! — The Arabic of Antioch translates it, how beautiful is he who bringeth good tidings of peace! The Alexandrian, how comely, or bright are the feet of them that bring good tidings and salvation! namely the feet of the Apostles, bringing good tidings and preaching, as St. Paul explains, Romans X, 15; or, as St. Jerome (which amounts to the same thing) the feet of Christ speaking through his Apostles, bringing good tidings and preaching "peace," namely peace with God, who had been angry with men up to that time, made through Christ. Again, "peace," that is all things prosperous and fortunate, all good. Whence, explaining further, he adds: "Bringing good tidings, preaching salvation." Leo Castrius from Procopius and Eusebius translates from the Hebrew, preaching Jesus: for he is God and king of Sion, as follows: although the Hebrew ישועה ieshuah properly signifies salvation, not Saviour or Jesus, except in that figure by which abstract things are often put for concrete things. Origen adds in chapter X on Romans, verse 15, who understands Jesus by good: "bringing good tidings," he says, "of Jesus;" and he adds: "Nor let anyone marvel if we have explained the good by the number of multitudes: bringing good tidings of Jesus: for you will easily understand how many goods Jesus is; life is a good, Jesus is life; resurrection is a good, Jesus is resurrection; light of the world is a good, Jesus is the true light, truth, way, wisdom, power, and finally the treasure of all goods, Jesus is." Some, as St. Thomas and Hugh, continue to explain these things of the messenger bringing most joyful tidings of liberty and departure from Babylon to the Jews, whether dwelling in Babylon or in Jerusalem; but even if it alludes to that and touches upon it as it were, nevertheless it properly and in itself speaks of the Gospel of Christ, and of the Apostles preaching it, and its grace, salvation and peace to the whole world, as is evident from what follows, which are more sublime than to be fitting for the Jews. And likewise from the Apostle, Romans X, 15, who explains these things of the Apostles. The Apostles therefore preached these three things, namely peace, good and salvation of soul and body eternal. Moreover, "upon the mountains" he says this joyful message of the Gospel is to be preached, both to signify that it is to be preached everywhere to all nations, running together in troops, for then it is necessary that the preacher ascend to a high place, for example a mountain, so that he may be heard by all the crowds, as Christ did, Matthew V, 1, and after him the Apostles and apostolic men even today: and to signify that the Apostles will go through rocks and mountains and through all difficulties cheerfully and courageously, so that they may preach the Gospel everywhere. He alludes to Sion, which was situated on a mountain, and had watchtowers in the neighbouring mountains (whence also Sion in Hebrew means the same as watchtower) and watchers, says Forerius, who would report to it by swift running through the mountains what they saw. But it agrees with the mystery: for upon the mountains of Judaea all those things were divulged which happened in the conception and birth of John the Baptist, the precursor of Christ, Luke I, 56. Mystically, the feet are not comely, nor the faces of those Evangelists who are not "upon the mountains," but follow humble and lowly things; this is what Christ said to the Apostles: "You are the light of the world, a city seated on a mountain cannot be hid," etc. For these things strike the eyes of all round about, so that they may glorify the Father, who gave such comely and shining Apostles to the world for salvation. For comely the Septuagint translates ωρα, which signifies time, beauty, care and solicitude, says St. Jerome, although in one codex it is ισπαια, as it is also in Romans chapter X, verse 15: wherefore Tertullian, book V Against Marcion, chapter II, reads from the Septuagint: How timely are the feet of those evangelizing peace. St. Cyril: How vernal (that is like spring after winter, cheerful, flourishing and pleasant) are the feet of those evangelizing peace! Others: How desirable are the feet of those announcing peace! See the remarks on Romans X, 15. Let the Apostles of Holland, England, Japan, China, and the Indies hear these things and rejoice; let the trumpet of Isaiah sound continually in their ears, and let it sound the call to arms for them to overcome all difficulties cheerfully. Feet. — Because Paul and the Apostles, in the spirit of modesty and devotion to poverty, traversed the world almost entirely on foot and leaning on a staff (I saw here in the temple of St. Paul the staff of St. Paul on which he leaned when entering Rome; it is customarily displayed and shown on the feast day and at the altar of his Conversion), fulfilling that word of Christ in Luke IX, 3: "You shall carry nothing for the way. And whosoever shall not receive you, when you go out of that city, shake off even the dust of your feet." Hence also He commanded them to go "shod with sandals," Mark VI, 9. Whence also the Psalmist sings of them: "Going they went and wept, sowing their seeds." And from this, says Forerius, flowed the custom of washing the feet of the Apostles and Saints coming from abroad in the primitive Church, which St. Paul mentions in I Timothy V, 10, a custom which is still observed in certain Religious communities. Announcing. — In Hebrew it is baser, which alludes to בשר basar, that is, flesh, because the Gospel announces things soft and sweet, namely, that the "Word was made flesh"; hence also the Gospel of St. Matthew is inscribed in Hebrew מבורת כתי bisrat Mathai, that is, the Gospel of St. Matthew, namely the joyful and sweet announcement of the incarnate Word. Saying to Sion (to Sion, namely the Church): Your God shall reign, — not a demon, not sin, not death, not hell, not the Chaldeans, as heretofore, nor even a king or monarch, not Moses, not Joshua, not Samuel, not David, not an Angel, not Cherubim, not Seraphim; but your very "God," namely the Messiah, who is your wisdom, justice and sanctification: this is "the great mystery of godliness, which was manifested in the flesh, justified in the spirit," etc., I Timothy III, 16.
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8. The voice of the watchmen, — namely, shall be heard, and it shall be that which I have already mentioned, namely: "Your God shall reign"; and that which follows: "Rejoice and praise together, O deserts of Jerusalem." Thus it was said of John the Baptist in chapter XL, verse 3: "The voice of one crying in the desert." See the remarks made there. The sense therefore is, as if to say: Your watchmen and Prophets, O Sion, namely the Apostles, with a voice not timid, not muttering, not thin and subdued, but bold, ardent, sonorous and stentorian, such as is wont to come from the mountains, shall evangelize Christ, and at the same time shall break forth into jubilation for joy, and shall praise God, the author of such joyful tidings, because they themselves shall not relate things heard and uncertain, but things seen and certain: for "eye to eye" (Theodotion translated it, eye in eyes they shall see) they shall see Christ himself, shall live familiarly with him, shall act and converse with him. They shall see him born, preaching, suffering, crucified, risen and ascending into heaven: this is what St. John says in his first epistle, chapter I, verse 1, that he announces the Word which he saw with his eyes, and which his hands handled. Such was the voice and ardor of the Apostles preaching at Pentecost; such is even today that of apostolic men, who vomit not words, but spirit and fire; these stir up the torpid, convert sinners and kindle the cold, and are like torches inflaming all things.
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10. The Lord hath prepared his holy arm, — namely, as Simeon sings, whom the Lord first "comforted" with this consolation and embrace of Christ, Luke II, 31: "Your salvation," O Lord! "which you have prepared before the face of all peoples," namely Christ, who is the arm and strength of the Lord, as I said in the preceding chapter, verse 5, and shall say in the following chapter, verse 1: for Simeon composed his canticle: "Now you dismiss your servant," etc., from this place of Isaiah and composed it, as is evident to one comparing the same words in both places. For "prepared" in Hebrew is חשף chashoph, that is, he uncovered, that is, he prepared, by catachresis: for we are accustomed to uncover the arm when we undertake some difficult and hindered work, and prepare ourselves for it, so that we may be unencumbered. Again, he uncovered, that is, he revealed his arm, namely Christ, who, as Simeon sings, was "a light to the revelation of the Gentiles": him therefore the Father uncovered to the whole world, that is, showed him naked and pure, both in the manger and on the cross.
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11. Depart, depart, go ye out thence. — The Hebrews, St. Thomas and Hugo think that here the Jews are commanded, having been given leave by Cyrus, to hasten to depart from Babylon, and that the Levites, about to carry away the sacred vessels with them, should take care lest they touch anything unclean according to the law, by which they might be defiled, or, if they have touched it, that they cleanse and purify themselves before they touch the sacred vessels. But although the Prophet alludes to this, nevertheless he does not fix his needle here, that is to say, the keenness of his mind and his senses: for from verse 6 onwards he does not speak of Babylon, but of Jerusalem and the Church. The sense therefore is, as if to say, I have said that "all the ends of the earth shall see the salvation of our God." Wherefore, O Apostles, that through you this may be fulfilled, and that you may evangelize the same to all nations, "depart and go ye out" from the unfaithful, polluted and blasphemous Jerusalem, soon to be laid waste by the Romans. Go and preach throughout the whole world, "ye that bear the vessels of the Lord," that is, first, ye who as mystagogues handle and minister the sacred Scripture and the Holy Sacraments: wherefore be ye yourselves pure and holy, that ye may handle holy things holily. Thus St. Jerome, Cyril, Haymo, Procopius, Adam and Tertullian, book III Against Marcion, chapter XXII. Wherefore the Apostle aptly cites this passage, II Corinthians VI, 17, and from it proves and commands that the faithful avoid excessive commerce with the unfaithful, such as marriages. Secondly, St. Cyril, Forerius and Dionysius understand by "the vessels of the Lord" the faithful themselves and their bodies, as if to say, These were once the sewers of the belly and of lust; but now they are vessels of God, nay, temples of the Holy Ghost; therefore they must be cleansed from all filth. Whence the Apostle commands, I Thessalonians IV, 4: "That every one of you should know how to possess his vessel in sanctification and honour; not in the passion of desire;" and again, I Corinthians VI, 19: "Know you not that your bodies are the temple of the Holy Ghost, who is in you, whom you have from God, and you are not your own? For you are bought with a great price... Glorify and bear God in your body." He commands us therefore to be clean, as Levites of this temple, and ministers of divine worship, which we ought to exhibit within ourselves. This sense is pious, but mystical. Such also is that of St. Gregory, II part of the Pastoral, chapter II, who by "the vessels of the Lord" understands souls: "They bear the vessels," he says, "of the Lord, who in the faith of their conversation receive the souls of their neighbours to be led to the eternal sanctuaries. Let them therefore consider among themselves how much they ought to be cleansed, who bear living vessels to the temple of eternity in the bosom of their own espousals." These, I say, are mystical: for according to the letter, the Prophet, when in spirit he had foreseen Jerusalem itself to be contaminated by infidelity, impiety, and every wickedness, addresses the Israelites themselves who constituted the true Sion, namely the few Apostles and those who believed in Christ, that they should depart from it and beware of the leaven, that is, of the doctrine of the Scribes and Pharisees, and of the impiety of Jerusalem: yet he was unwilling to name it, lest he offend his own countrymen and citizens. Wherefore by parity of reasoning, St. Clement rightly teaches from this passage, book VI of the Apostolic Constitutions, chapter IV, that heretics and schismatics are to be fled, lest we become partakers of their impiety. Touch not the unclean thing. — He alludes to the old law, from which he who touched unclean things, such as corpses, a menstruating woman, flesh torn by beasts, etc., was accounted unclean and had to be purified; all which things signified the uncleanness of sin, which the Prophet here understands. Whence he says: "Be ye cleansed" and "depart." Where Leo Castrius from Cyril and Origen, homily 11 on chapter XX of Leviticus, notes that holy is said in Greek ἅγιος, as if to say, Outside the earth, outside the world: for ἄρης is said as it were ἄραιος, that is, without earth, α being privative, γῆ or γαῖα being earth. For he is holy who walks above the earth, who is superior to the world, who has his conversation in heaven: although others more rightly think that ἅγιος is said as it were ἄζιος, that is, to be worshipped and revered. Such indeed it is fitting that priests and Apostolic men should be, that they may freely and efficaciously teach, reprove and amend carnal and sinful men. Whence St. Augustine, sermon 18 On the Words of the Lord, treating of this passage of Isaiah, teaches us that we ought to depart from the impious and from impiety: first, by dissent, taking care not to consent to them; secondly, by reproof, rebuking their crimes. How pure priests ought to be, I have shown at greater length in Leviticus, chapter VIII, and chapter XXI, at the end.
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12. For you shall not go out with tumult. — He alludes to the Hebrews going out from Egypt, who, urged on by the Egyptians on account of the slaying of the firstborn, went out in fear, hastily and tumultuously, as if fleeing, so that they did not have time to leaven the mass of flour from which they were about to bake bread. And on the other hand he alludes to the Hebrews going out from Babylon: for they, with Cyrus favoring, indeed commanding, prepared themselves for departure peacefully, gradually and conveniently, and had leisure to purify themselves and the Levites, if any had touched something unclean, as has been mentioned before; for this is what "for" refers to. Indeed St. Thomas and Hugh think this to be the literal sense, but it is more true that it is only alluded to. For the literal sense is concerning the Apostles, as if to say: I say to you, O Apostles, go out from impious Jerusalem, go to the Gentiles, but first purify yourselves, because you will have leisure to purify yourselves and to prepare yourselves holily for so holy a task of preaching: for you shall not go out tumultuously, as if conquered or fleeing and fearful, as the Jews from Egypt, but as conquerors, eager and unafraid, inasmuch as you will have overcome and laughed at the threats and plagues of the Jews, as is evident in Acts, chapter IV, chapter V and following. He adds the reason, because God will be your leader, "the Lord shall go before you," and will protect and direct you. (1) Isaiah refers to the custom of placing watchers in towers, or on the heights of mountains, who would see those approaching and warn of their arrival by sign or voice, or would inquire after and announce the rising of the new moon.
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13. Behold my servant shall understand. — Here he speaks clearly of Christ. Whence St. Augustine, book XVIII of the City of God, chapter XXIX; Justin, Against Trypho; Origen, book I Against Celsus, begin here at chapter LIII. First, these are the words of the Father concerning the Son Christ. "My servant," therefore, that is Christ, "shall understand," in Hebrew ישכיל iaskil, that is shall act prudently and strenuously, and shall accomplish and perfect the business of human redemption. He alludes to David, who sent by Saul against the enemies of Israel, conducted himself prudently in all things, I Kings XVIII, 5: for David was a type and forerunner of Christ. Thus Cyril, Foreri, Pagninus and Vatablus. Second, Sanchez: Christ, he says, "shall understand" the will and commands of the Father, that is shall obey him and shall observe them. Thus it is said in Psalm CXVIII, 95: "I have understood thy testimonies," that is I have observed them; and Psalm XL, 1: "Blessed is the man that understandeth concerning the needy and poor:" "understandeth," that is strives and applies himself to relieving the misery of the needy and poor: for knowledge and understanding of the commandments of God, in those who are docile and obedient, such as Christ was, and his followers, is practical, efficacious and operative. Shall be exalted — Christ through his heavenly doctrine, efficacious sermons, divine miracles, and all the grace which he will show to all; so that the people will receive him as the Messiah, and will lead him into Jerusalem with palm branches, as a triumphant king, and as if to inaugurate him. Thus St. Jerome, Cyril and Chrysostom, in the Demonstration that Christ is God.
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14. As many were astonished at thee, so shall his visage be inglorious among men (that is, compared to other men; for this is in Hebrew מן min, a comparative) his appearance. — It is an enallage of person, for the discourse passes from the second person to the third, namely from thee to his. See Can. XVI. Thus also the Septuagint translates it, as if to say: Christ, while he lives, shall be a cause of astonishment or admiration, and also of contempt; Christ shall be glorious, and also inglorious. For as the people at first marveled at Christ's miracles, his teaching and his life; so soon after, seeing him inglorious, namely captured, condemned, livid, bloody, spat upon, disfigured and crucified, they despised him; and with the same mouth by which a little before they had cried out: "Hosanna to the son of David! Blessed is he that cometh in the name of the Lord," they soon cried out: "Crucify, crucify him:" so fickle is the common people! Thus St. Cyril and Chrysostom already cited. That this is the meaning is evident from the following chapter, verse 1: for the Prophet gradually transfers himself to Christ's passion. Whence for inglorious in Hebrew it is משחת maschit, that is, cut off, lost, corrupted. Forerius and the Hebrews now read for maschit, mischat, that is, anointing; whence they translate contrariwise, as many were astonished, or hissed (for this is what the Hebrew שמם schamam signifies, which is taken throughout in a bad sense) at thee many (seeing thee crucified); so the anointing of his appearance among men, and his form among the sons of men: anointing, that is, grace, beauty, joy, as if to say: Through the cross Christ was seen deformed, and as it were a prodigy and portent, exposed to the mockery and hissing of all. But he became through it more beautiful than the sons of men, so much so that Christians, even kings and princes, behold and contemplate no other form more beautiful, with greater pleasure, than the form of Christ crucified: this sense agrees very well with modern Hebrew, and our Latin version could be adapted to it, if for inglorious were read in glory. But inglorious is read throughout the Latin Bibles and the Septuagint. Vatable, however, translates thus: As many, being amazed, were astonished that his appearance was more deformed than that of any man, and his form more than that of the sons of men, so that he did not seem to be human, but a sheep or an ox slaughtered; so shall he sprinkle many nations, that is, so likewise shall he give to the nations occasion to speak of him, that he was willing to suffer so much for their salvation: nay, and kings before him shall shut their mouth. This sense also agrees with the Hebrew and with what precedes and follows: for he opposes to the reproach of Christ his praise and glory, namely, to the hissing of many he opposes the silence and veneration of kings. And according to this sense our Latin version could be understood thus: "As they were astonished," that is, shall be astonished, "at thee many," that "so" (that is, so much) "inglorious shall be among men his appearance," etc., so "shall he sprinkle many nations," etc. The first sense, however, is the plainest and easiest, according to both our version and the Septuagint.
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15. He shall sprinkle many nations. — He shall sprinkle, namely, both with his blood to redeem them, and with the water of baptism to wash away their sins. He alludes to the Mosaic purifications and sprinklings of the water of expiation, made from the ashes of a red heifer. See Heb. chapter IX, verse 13. Thus St. Jerome. Kings shall shut their mouth at him, — that is to say: Kings, conquered by the wisdom, holiness and miracles of Christ and the Apostles, shall not dare to open their mouth against Christ, or to speak evil of him; but they shall be silent, and shall yield themselves to Christ, and shall venerate him in silence and with reverence: for silence signifies respect, as when young men are silent before the aged, disciples before teachers, children before parents out of reverence. Thus St. Jerome: for as opening the mouth is a symbol of boldness, impudence and shamelessness; so closing the mouth is a sign of shame, subjection, penitence, respect, and sometimes of admiration, says Forerius. For they to whom it was not told of him (that is, the Gentiles, the Heathen and the Pagans) have seen, — the divine wisdom, grace and glory of Christ and the Gospel. Thus St. Jerome and Augustine, book I On the Harmony of the Gospels, chapter XXXI; nay, the Apostle, Rom. chapter XV, 21. Let not therefore the deformity, abjection and ignominy of the cross of Christ and of Christians trouble us: for these have their own beauty and grace, on account of that happiness and eternal glory which shall come afterwards.
Machine translation from the Latin, not reviewed.
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Hic excludit tertium impedimentum liberationis, quod poterat dubitari, ex inopia rerum, promittens eis gratuitam liberationem. Et dividitur in duas partes: primo enim praedicit liberationem Judaeorum a Babylonii; secundo liberationem gentium a peccatis, ibi, Ecce intellegit servus meus. Circa primo duo. Primo praedicit liberationem; secundo liberationis ordinem, ibi, Paravit Dominus brachium sanctum suum in oculis omnium gentium. Circa primum tria. Primo ponit liberationem gratuitam; secundo assignat liberationis causam, ibi, Quia haec dicit Dominus Deus etc; tertio indicit liberatis laetitiam, ibi, Quam pulchri super montes pedes annuntiantis et praedicantis pacem! Promittitur autem eis liberatio tribus modis. Primo ab oppressione hostium quantum ad bona quae recuperaverunt. Consurge, a debilitate, qua hostibus resistere non poteras; et ideo dicit: Induere fortitudine, sicut armis militaribus, Sion, in qua erat arx ad defensionem civitatis. Consurge, a miseria quam incurristi, spoliantibus hostibus; et ideo dicit: Induere vestimentis gloriae tuae. Gloria civitatis est frequentia civium, pulchritudo viarum, opulentia rerum. Baruch 5: «Exue te, Jerusalem, «stola luctus et vexationis tuae, et induere decor «re et honore ejus quae a Deo tibi est, sempi «ternae gloriae.» Et quantum ad hostes quos evaserunt: Quia non adjiciet ut transeat, quasi vastans ac dominans, incircumcisus, quantum ad hostes gentiles; immundus, quantum ad proditores ex eodem populo. Apoc. 21: «Non intrabit in eam «aliquid coinquinatum.» Secundo promittit liberationem a vilitate inhabitantium, qua derelicti sunt de pauperibus terrae, sicut dicitur 4 Reg. ult., et Jer. ult. Excute de pulvere, vilitatis, consurge, resistens adversariis tuis, et tunc deinde sede, quita. † Reg. 2: «Suscitans de pulvere egenum.» Tertio promittit liberationem a detentione captivorum, praecedentem liberationis beneficium.
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Solve vincula, idest exi de captivitate.
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Levit. 26: «Con «fregi catenas cervicum vestrarum ut ambularetis «erecti.» Et ostendit liberationis modum: Quia haec dicit Dominus, Gratis venundati estis: qua si dicat: Nulla beneficia vobis praestiterant qui vos captivarunt. Redimemini, a captivitate Babylonis per Cyrum. Psal. 45: «Vendidisti populum tuum sine pretio.» Quia haec dicit Dominus Deus. Hic assignat liberationis duas causas: scilicet calumniam populi, et blasphemiam Dei. Et primo allegat ca lumnum: In Aegyptum . . . in principio, in patri bus: Gen. 46 et 47: ut colonus, et ita aliquid jus habebant opprimendi eos ex beneficiis impensis.
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Et Assur, sub quibus etiam Chaldaei inclu duntur, absque ulla causa, nulla beneficia eis praestans. Si ergo liberationem abegit, quid mihi est? idest, quid impedit quod modo non liberem Jerusalem? Secundo sententiam pronuntiat: Quia ablatus est, de terra sua. Dominatores, qui sibi dominium usurpaverunt, scilicet Chaldaei.
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Et quoniam jugiter tota die nomen meum blaphematur, quasi non possim populum meum liberare. Ezech. 56: «Sanctificabo nomen meum magnum, quod pol «lutum est inter gentes.» Propter hoc in die il la, liberationis, qui loquebar, promittens, adsum, ad
explundum. Baruch 5: «Post haec in terris visus «est, et cum hominibus conversatus est.» Heb. 1: «Multifariam multisque modis olim Deus lo «quens patribus in prophetis, novissime diebus «istis locutus est nobis in Filio:» si exponatur mystice de adventu Christi.
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Quam pulchri super montes pedes annuntiantis et praedicantis pacem! Hic indicit liberatis laetitiam: et primo describit laetitiam, quantum ad receptionem nuntiorum, qui venientes de Chaldaea eam nuntiaverunt. Pulchri, quia pulchrum et delectabile erat populo talia annuntiantes audire, super montes, ut multi audiant, praedicantis, publice, pacem, a Cyro restitutam, bonum, subsidii promissi, salutem, a captivitate. Regnabit, quia ultra tantum Deus in te regnabit, quia ipsum coles in templo reparato. Secundo describit laetitiam quantum ad inspectionem speculatorum, qui inde redeuntes videbant, ponens exultationis vocem, Vox, laetitiae resonabit. Act. 4: «U «naminter elevarverunt vocem ad Deum.» Et laetitiae rationem: Quia oculo ad oculum videbunt; quasi, oculis suis videbunt captivos venientes. Supra 50: «Oculi tui videbunt, Jerusalem, praece «ptorem tuum.» Tertio quantum ad adventum captivorum, Gaudete. Supra 55: «Lactabitur deserta, et exultabit solitudo.»
Nota super illo verbo, Induere vestimentis, quia sancti habent vestimenta virtutum de quibus gloriantur: et ista primo sunt ad protegendum. Infra 61: «Induit me Dominus vestimentis salutis, et «indumento justitiae circumdedit me.» Secundo ad calefaciendum. Prov. ultim.: «Non timebit do «mui suae a frigoribus nivis: omnes enim domo «stici ejus vestiti sunt duplicibus.» Tertio ad ornandum. Apoc. 5: «Vestimentis albis induaris, ut «non appareat confusio nuditatis tuae.» Haec vestimenta primo debent esse candida in honestate operis. Eccle. 9: «Omni tempore vestimenta tua sint candida.» Secundo munda in rectitudine intentionis. Supra 9: «Vestimentum mixtum sanguine «ne erit in combustionem, et cibus ignis.» Tertio odorifera per famae divulgationem. Cant. 4: «O «dor vestimentorum tuorum sicut odor thuris.»
Item super illo verbo, Solve vincula, nota quod sunt vincula a quibus solvit Deus, primo mundanae solicitudinis. Job 59: «Quis dimisit ona «grum liberum, et vincula ejus quis solvit? Se «cundo carnalis amoris. Eccle. 7: «Inveni amario «rem morte mulierem, et vincula ejus plena «sunt dolo.» Tertio perversae actionis. Psalm. 106. «Eduxit eos de tenebris et umbra mortis, «et vincula eorum disrupit.» Quarto pravae consuetudinis. Supra 5: «Vae qui trahitis iniquitatem «ad iniquitatem, et quasi vinculum plaustri pec «catum.» Item sunt vincula a quibus Deus non solvit: primo caritatis. Oseae 11: «In funiculis «caritatis traxi eos.» Secundo divinae legis. Jerem. 2: «A saeculo confrigisti jugum.» Tertio divinae instructionis. Eccli. 6: «Subjice humerum «tuum, et porta illam, et ne accipiari in vinculis «ejus.»
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Paravit Dominus brachium sanctum suum in oculis omnium gentium. Hic exequitur liberationis ordinem: et primo ponit manifestum Dei auxilium. Brachium, scilicet virtutem suam, quam omnes in hoc facto advertere potuerunt.
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Psalm. 97: «Vide— « rum omnes fines terrae salutare Dei nostri. » Secundo indicit captivis egressum, Recedite, scilicet de Babylonia, pollutum, nolite inter eos pollutus conversari.
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Apoc. 18: « Exite de illa populus meus. » Tertio docet egrediendi modum, quantum ad puritatem, Mundamini, sacerdotes; quantum ad securitatem, In tumultu exibitis, scilicet belli, sicut de Aegypto; quantum ad ductorem, Præcedet, quasi dux, et congregabit, quasi pastor. Ezech. 56: « Tollam quippe vos de gentibus, et congregabo vos de universis terris, et reducam vos in terram vestram. » Ecce intelligent servum meum. Hic prædictit liberationem gentium a servitute peccati, per filium Dei factam: primo describit liberationem quantum ad gratiæ eminentiam: intellegit, quantum ad sapientiæ plenitudinem; servus, secundum naturam assumptam, Christus. Prov. 2. « Formam servi accipiens. » Prov. 14: « Acceptus est regi minister intelligens. » Exaltabitur, quantum ad virtutum operationem. Psalm. 20: « Exaltare, Domine, in virtute tua. » Elevabitur, quantum ad ascensionem. Psalm. 8: « Quoniam elevata est
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v. 14 « Consurge, consurge, induere fortitudine tua. Sion, induére vestimentis gloriae tuae lerusalem, civitas sancti, quia non adiiciet ultra ut pertranseat per te incircumcisus et immundus »! — hebr. civitas sancta (cf. 48, 2) urbs scil. Sancti Israel quam prae ceteris sibi elegit, ut templum ibi esset et sedes theocratiae; unde sancta, quia a reliquis separata et Deo dicata est. Talis cum sit, optime dicitur : induere fortitudine tua; nam tali urbi vi electionis et destinationis congruit fortitudo, congruit gloria; uti enim Deus summa pollet fortitudine et gloria, ita urbs a Deo electa ut ibi sedem suam figat quodammodo iure suo particeps esse debet fortitudinis et gloriae, ut scil. regnum Dei consistat firmiter et invicte, ut exsistat, prout decet opus divinum, cum gloria et splendore. Et huius fortitudinis splendorisque tempus iam annuntiatur Sioni, urbi restauratae, eiusque indicium et documentum est, quia urbs instaurata iam non tradetur in potestatem peccatorum. Sion vetus iniquitate concidit; cf. 1, 9. 10; 5, 1 etc. Sion vetus meretrix appellatur 1, 21; Sion vero instaurata erit urbs fidelis, plena iustitiae (1, 26). Cum ecircumcisio signum esset foederis et populi Dei et pariter symbolum haberetur servitii divini (cf. Deut. 10, 16; 30, 6), incircumcisus is est qui a foedere Dei eiusque cultu alienus peccatis est inquinatus ; immundus immunditie legali exclusus erat a sacrificio aliisque et ritibus praescriptis conditionem cive theocratico dignam acquirere debuit; unde declaratur in urbe instaurata sanctitatem stabilem sibi figere sedem. Tunc igitur Sion instaurata vere erit civitas sancta et qua talis invicta fortitudine et gloria a Domino exornata. Haec fortitudo et gloria eo insigniore modo animos audientium laetitia imbuere debebunt, postquam in antecedentibus misera conditio urbis populique est descripta. Hisce ostenditur, quam miseros reddat populos peccatum, quanta autem felicitas in Deo eiusque cultu contineatur. Haec verba piis in afflictione constitutis solatio sunt fidemque et spem eorum erigunt. Quare iterum iterumque monet propheta ex vili conditione ascendendum esse ad gloriam
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v. 2 « excutere de pulvere, consurge! sede lerusalem, solve vincula colli tui, captiva filia Sion »! — lugentes et captivi humi sedent, in pulvere iacent (cf. 3, 96; 41, 1. Iob 2, 8). Imago haec sane aptissima est pro urbe ruinis et incendio vastata. Iubetur ergo excutere pulverem, signa luctus et servitutis deponere ; iubetur surgere et ad pristinum splendorem revertere ; iubetur denuo sedem et thronum occupare, uti decet civitatem regiam, et signa servitutis longe a se removere. Bene notat For. : « multus est in hoc propheta saepiusque idem repetiit, quo non solum affectum suum et Is. 52, 9-4. 2719 exsultationem animi sui explicat, verum etiam quam concidisset cor piorum, quam abiecissent animum Israelitae, quam desperatae fuissent res intelligimus ». Captivam vocat; eam enim sortem iam in visione inaugurali didicerat, eam iam saepius praedixerat (5, 6. 13; 39, 6); filia Sion vocatur vel ipsa urbs vel incolae urbis. Cum eiusmodi appellatio sat frequens sit et de extraneis quoque Deoque inimicis adhibeatur (cf. 41, 1), eo nomine hoc loco peculiarem tenerrimi amoris significalionem exprimi non potest asseri. Ad eam autem gloriae et laetitiae significationem provocat vates quia adest divina promissio (For.)
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v. 3 « quia haec dicit Dominus : gratis venumdati estis et sine argento redimemini »! — gratis cf. 50, 4 ; non enim, prout Theodorus heracleotes advertit, pecunia venditi sunt a Domino, verum iniquitatibus suis. Liberatio erit operis divini documentum; vide 45, 13 « ipse captivitatem meam dimittet, non in pretio neque in muneribus ». Adest ergo divina promissio de reditu ex exsilio, de solutione captivitatis. In eo autem quod captivi pretio non soluto dimittentur opus divinum agnoscant et in hoc opere cernant initium et pignus quoddam instaurationis. Est enim reditus ex exsilio illud initium et primus ad instaurationem gressus. Hanc autem instaurationem efficiet Deus certissime, quia de eius gloria agitur. Cum enim populum hunc sibi in peculium elegerit, non poterit eum oppressioni et tyrannidi gentium dimittere. Quare pergitur
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v. 4 « quia haec dicit Dominus Deus: in Aegyptum. descendit populus meus in principio, ut colonus esset ibi, et Assur absque ulla causa calumniatus est eum » ; — populus olim in patribus descendit in Aegyptum ad. peregrinandum (hebr.) i. e. ut ibi essent inquilini et hospites ; cum postmodum opprimerentur, Dominus iudicia exercuit in deos Aegyptiorum et regem et suum honorem vindicavit. Unde statum similem servitutis quem olim obierant in memoriam revocat; ex quo cum omnes sciant quantis miraculis sint liberati, per se ratio colligitur spei et consolationis fore ut ex simili conditione similiter eripiantur. Nam nune Assur eos opprimit (hebr.); Assyrii nominantur quia illi Isaiae tempore et decem tribus regno israelitico destructo in captivitatem abduxerunt et ipsum regnum. iudaicum vario modo sub Achaz et Ezechia afflixerunt. Chaldaei quidem vel Babylonii duas tribus abduxerunt in exsilium ; at regnum chaldaicum vel babylonicum cum ex assyriaco oriretur et assyriaci regni regiones et quasi hereditatem occuparet, merito vocari potest Assur a propheta, uti similiter Zacharias propheta de Assyriis loquitur regno assyriaco iam dudum deleto (cf. Zach. 10, 10. 11. Esdr. 6, 22). Dicuntur gratis, sine ulla causa, pro nihilo (hebr.) eos opprimere, quia et ipsi Assyrii nullis iniuriis ad talem oppressionem erant provocati (Mar. Osor. Calm.) neque ullum pretium solverunt Domino, quo populum istum sibi a Domino in servum emerent (cf. Malv.). Populus igitur Dei ita est in servitutem traditus,ut eius hero, Domino, nihil pretii sit persolutum neque quidquam aequivalens traditum. Unde honor Domini et ius quam maxime laesum est. Adest enim in urbe sancta sua quasi solus sine populo quem alieni ei eripuerunt et abduxerunt. Ita enim gentes rem considerant qui potentiam dei nationalis et tutelaris ex populi potentia dimetiuntur; simili modo etiam Deus hic loquens inducitur. Cum itaque populus ab Assyriis opprimatur, sedes Dei et templum cultoribus caret, Dominus rex theocraticus est in Sion sine populo ; quare sui honoris memor Deus cum indignatione quaerit
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v. 9 « et numquid mihi est hic, dicit Dominus, quoniam ablatus est populus meus gratis? Dominatores eius inique agunt, dicit Dominus, et iugiter tota die nomen meum blasphematur » ; — hebr. et nunc quid mihi hic? uti LXX quoque habent xai vov et eodem modo Syrus, Aq. Theod. Sym. Chald. 1. e. et nunc, cum populus opprimitur ablatus, quid mihi est hic, quid faciam hic in templo, in urbe ? cum subditi mei sint in servitutem traditi gratis, ita ut ego non alium populum pro eis acceperim. Unde Dominus ne sedes eius et templum sint in solitudine et ipse Dominus quasi subditis destitutus appareat, instaurationem efficiet. Insuper accedit tyrannis eorum qui populum opprimunt; hebr. poprie dominatores eorum ululant i. e. insolenter clamant et inconditis iubilationibus agunt triumphos (uti plerique recentiorum explicant) atque non minima pars eorum íiripudii in eo consistit, ut continuo nomen Dei blasphemetur, cuius scil. ignominiam traducunt ex populo subiecto. Eius blasphemiae exemplum habemus in rege Baltassar qui afferri iubet vasa templi, « et biberunt in eis rex et optimates eius, uxores et concubinae illius, bibebant vinum et laudabant deos suos aureos et argenteos, aereos » etc. (Dan. 5, 2-4). Quam aegre id ferat Dominus, ex verbis continuo tota die apparet. Cum ergo honorem nominis sui non det idolis (42, 8 ; 48, 11), quid restat, nisi ut gloriam urbis suae et populi instauret ? Proinde in hac re gravissima continetur ratio, cur tanta fiducia urbs iussa sit surgere et vestitu gloriae se ornare. In v. 5 nunc legitur in vulg. numquid; sed haec lectio videtur esse falsa et potius illa erat adoptanda, quam in bibliis lovaniensibus et sixtinis ante editionem clementinam invenimus et nunc quid; ita quoque legunt Mald. Malv. Osor. Sanct. Sasb. Pint. For. Calm. et haec lectio patet ex hebr. nny, ex LXX, Syro aliisque testibus antiquis et ea quoque habetur in versione S. lier. et in eius commentario; quare ne minimum quidem dubium esse potest, utra lectio sit praeferenda. ^— Ceterum de sensu eius interrogationis variae feruntur sententiae. Quam supra proposui, eam iam habet Pint.; atque ea verbis plane respondet. Est enim 55 adverbium locale hic neque ostendi potest alio sensu usurpari. Quare non aliter verti potest nisi: quid mihi hic ? Sed quo sensu hic? Hitz. id refert ad coelum : quale negotium grave mihi in coelis incumbit, ut talia in terris permittam accidere? Quae explicatio ridicula est; alii (Del. Or. Troch.) hic referunt ad conditionem populi et commorationem in Babylonia : quid mihi est hie in Babylonia, in tali populiconditione ? Sed cum subsequatur : quoniam ablatus est populus meus, Deus certe non apud populum commorari censetur, neque solum populi conditionem efferre, ad quod ne vox quidem Aic apta est. Alii : quid mihi istinc usus est? quid habeo utilitatis ex eo quod populus ablatus est (Malv. H. Kn.)? Sed non explicatur hic et Deo non accessisse quidquam vel. commodi vel recompensationis, iam voce gratis satis exprimitur. Interpretes latini plerumque explieant : quid moror a liberando meos? quidnam hie habeo, ut non idem faciam quod tunc in Aegypto feci ? Bene quidem, at illud hic non plena sua vi explicatur. Cum de populo ablato Deus conqueratur, illud Aic in ore Dei significat sedem et domum Dei, circa quam populus esse debeat ; et ita simul hae voce innuitur prophetam qui ita Deum loquentem facit fuisse in Ierusalem et vaticinium hoc esse literis consignatum ante exsilium (cf. Tübinger Ad sui igitur nominis gloriam Deus exsistet populi sui liberator et restitutor
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v. 6 « propter hoc sciet populus meus nomen meum in die illa, quia ego ipse qui loquor, ecce adsum » ! — hebr. ideo sciet populus meus nomen meum, ideo in. die illo, quia ego sum 1s qui loquor : ecce ego i. e. in die illo de quo 941, 22 ; 52, 1; populus experiendo discet vim et virtutem nominis Jahve, Dei foederis, quanta scil. potentia, fidelitate, constantia stet foedere inito et promissis datis (Osor.), quando scil. ipse iterum sese populo ostendet et praesenti sua ope eum eriget dicens : ecce ego i. e. tibi adsum redemptor et salvator. — Ex hac parte, praesertim ex v. 3 et 4 clare elucet prophetam sermocinari de populo in exsilium abducto et instaurationem theocratiae post exsilium ob oculos habere ; quare aliquorum interpretatio de urbe a Romanis capta et de populo a Romanis disperso (cf. S. Hier. Cyr.) non potest admitti, nisi quatenus dicas magnum illud exsilium et excidium a Romanis inflictum similitudine quadam accedere ad prius illud exsilium et veteris reipublicae iudaicae abiectionem et destructionem perficere ; unde multa quae de priore dicta sunt, etiam de altera valere; et uti ex exsilio babylonico a Deo revocarentur, ita fore ut cum plenitudo gentium intraverit tunc etiam Israel revertatur ad Deum suum.
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v. 7 « Quam pulchri super montes pedes annuntiantis et praedicantis pacem, annuntiantis bonum, praedicantis salutem, dicentis Sion : regnabit Deus tius » ! — ad urbem scil. derelictam et desertam nuntii veniunt ex Babylone urbis casum et liberationem concessam nuntiantes; unde veniunt a montibus in parte septemtrionali Palaestinae positis. Eorum pedes decori et pulchri dicuntur, ut quam laetus et iucundus sit eoram adventus et quam ala-- criter ipsi nuntii iter peragant indicetur. Quanta autem bonorum copia in nuntio illo contineatur, pace, bono, salute declaratur et. demum Dominus regnat, Iahve regnum et imperium tenet, unico verbo comprehenditur. Quam apte quattuor haec efferantur, apparet ex descriptione miserae conditionis urbis; cf. 51, 17-93 ; 52, 1. 2; quantopere enim pace destituta fuerit, declaratur in calice furoris Domini ; quantopere bono, cernitur in vastitate, fame, gladio ; quantopere salute, explicatur quia in prostratione et captivitate nemo aderat qui manum porrigeret auxiliatricem ; et pro Dei dominio suavi ac beato duram incubuisse tyrannidem, exprimitur verbis illis : incurvare ut transeamus. Verum in instauratione dabitur pax, quae regni messianici symbolum est et virtus (cf. 9, 6; 11, 6. Micb. 5, 4. Ps. 11, 1) et omnium bonorum comprehensio, quare pace quoque salutatio continetur messianica et apostolica et gloria paceque omnia comprehendi angeli canunt quae per Messiam efficienda sunt et donanda. Dabitur bonum, prosperitas et felicitas corporum et terrae; dabitur salus, felicitas et beatitas animorum ; quae omnia uno verbo complectuntur et absolvuntur : [ahve regnat, adest regnum coelorum, qua voce instauratio messianica et nova illa theocratia universalis in libris novi foederis designatur. Huius enim regni Dei institutio summa est omnium promissionum, ad quam efferendam omnia Isaiae oracula tendunt (cf. 2, 41; 9, 1; 11, 9; 24, 93; 35, 4; 40,9. 10). Ergo revera evangelii praedicatio his verbis describitur, ad quam textus LXX ipso verbo selecto convergit «ó2sg sboy(elouivoo xci sigh ne, og eyoppeAitéunsveg eva0á (cf. S. Cyr. Euseb.). Nuntium laete accurrentem et properantem cernunt speculatores Sion qui diu et magno desiderio eius adventum opperiebantur ; quare cum eum vident advenientem, laetis acclamationibus salutant et nuntium faustissimÍmum praedicant
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v. 8 « vox speculatorum tuorum, levaverunt vocem, simul. laudabunt, quia oculo ad oculum videbunt, cum. converterit Dominus Sion »; — quamdiu Sion iacet prostrata et derelicta, specu- . latores eius quasi in alta specula constituti prospiciunt praestolantes salutem ; id tempore miseriae fieri, Michaeas optime in se ipso docuit et praescripsit : ego autem ad Dominum aspiciam ("23 speculari), exspectabo Deum salutis meae (Mich. 7, 7). Unde innuit vates non defuturos esse populo usque ad illud tempus qui salutarem illam spem et exspectationem foverent aliosque docerent. Atque revera populusin exsilio habuit prophetas et monitores neque initio instaurationis facto deerant qui populum de maiore salute ventura admonerent (cf. Agg. Zach. Mal.), et eum ipse advenisset Messias, multiplici speculatorum, prophetarum, apostolorum voce et laeta annuntiatione populus edoctus est de aedificato tabernaculo David, de restitutione Sionis (cf. Act. 2, 34; 3, 96; 15, 16). Quanta vero animorum exsultatione illi consalutaturi sint salutem. adeo ardenter desideratam, vates pulcherrime describit : laetas simul extollunt voces, iubilant, quia clarissime et evidentissime vident restitutionem Sionis fieri per Dominum ; in hac autem restitutione bona illa v. 7 comprehensa contineri et concedi ipso contextu persuadetur. Unde denuo advertere licet quam intime in prophetica praedictione restitutio Sionis cum salute messianica connectatur ; idque recte quia in instauratione theocratiae totum includitur. Ad locutionem oculo ad oculum compara facie ad faciem, os ad os (Ex. 33, 141. Num. 12, 8; 14, 44), « quae geminationis forma familiaritatem maximam aut propinquitatem animorum seu locorum importat (Sanct.). In tam praeclara rerum innovatione pristina miseria non solum auferetur, sed eius recordatio potius erit exsultationi, quia quo maiores erant ruinae eo splendiJior elucet Dei potentia et benignitas et amor in populum suum ; unde
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v. 9 « gaudete et laudate simul deserta. Ierusalem; quia consolatus est Dominus populum suum, redemit Ierusalem » ! — efficacius in hebr. erumpite (in iubila), iubilate simul! nam ex ruinis illis surget aedificium multo splendidius ; moerorem anteacti temporis Dominus abundantia consolationis uberrime compensabit. Haec autem redemptio opus est potentiae divinae quod omnibus gentibus innotescet eisque pariter salutem afferet;
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v. 10 « paravit Dominus brachüwun sanctum suum in. oculis omnium gentium et videbunt omnes fines terrae salutare Dei nostri »; — hebr. mudavit brachiwm suwm/ quod dicit, ut multi volunt, fortiter egit, ut solent milites pugnaturi dextrum brachium nudare (Mald. For. Mer. Malv. Rohl. Troch. Kn. Del.) vel forte melius, ut LXX indicant, revelavit Deus potentiam suam qua sanctum rerum statum inducit coram gentibus (cf. Osor.) atque in hac redemptione gloriosa continetur potentiae divinae manifestatio et ex ea salus redundabit in omnes. Ita optime : fecit potentiam in brachio suo; ita impletur quod 40, 5 promissum est atque denuo statuitur Sion centrum novae theocratiae ex quo salus diffundetur in orbem universum (2, 9; 60, 2. 3). Uii Amos cum restituto tabernaculo David statim coniunctum videt dominium in ceteras gentes (Am. 9, 11), ita Isaias simul cum Sion restituta salutem omnibus afferri conspicit; ergo instaurationem theocratiae considerat non in primis suis initiis, sed in illa perfectione quae ei ex natura rei debetur et urbem sioniticam, uti est ex divina ordinatione sedes theocratiae in vetere foedere et proin symbolum novae et universalis theocratiae, concipit. Illa igitar primarie Ierusalem intelligitur, quae est, ut S. Paulus ait, coelestis, libera, mater nostra (Gal. 4, 26. Hebr. 12, 22), ad quam urbs Ierusalem post exsilium restituta praeparationem quandam et quasi primum gradum exhibet. Gloriam itaque novae theocratiae vates descripsit eamque in Sion tamquam in sede sua et centro reponi demonstravit. Quare sponte sua fluit adhortatio, ut quando Dominus reditu ex exsilio concesso illam instaurationem est inchoaturus, omnes laetis animis voci Domini obsequentes e terra gentium excedant et Dominum sequantur ducem qui eos in terram suam sanctam et ad Sion reducet. Unde ea adhortatione vates edicit quid ipsi praestare debeant ad opus instaurationis efficiendum ;
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v. 44 « recedite, receditle, exite inde; pollutum nolite tangere, exite de medio eius; mundamini qui fertis vasa Domini »! — concluditur oratio simili modo sicut 48, 20 et postea 9'1, 14 et 62, 10. Ut cum alacritate et celeritate invitationem Domini sequantur, geminatione monet; relinquatur ergo prompte regio babylonica. Cum populus diu ibi commoratus sit et hortante Ieremia domos sibi aedificarit et hortos plantarit etc. facile intelligitur, fide viva et spe in Deum foederis opus fuisse, ut quis iter susciperet ad ruinas Ierusalem instaurandas et solitudinem illam denuo incolendam. Sed reditus ille conJitio est et praeparatio ad instaurationem theocratiae. Quo plures obsequentur, quo maiore studio et alacritate redibunt, eo melior et amplior erit instauratio. Quare facile perspicimus etiam in hac re ambitum impletionis multum dependere a conditione hac : recedite. Isaias iam praedixerat thesauros Ierusalem ablatum iri in Babel (39, 6) — Nabuchodonosor oraculum opere complevit cf. 4 Reg. 24, 13; 25, 13 etc. — unde reditus ita instituetur, ut sacra supellex festiva pompa ad locum sacrum redeat. Ad vasa sacra portanda opus est munditia levitica ; quare admonentur ut ab omni contagione impuritatis gentilis sibi caveant, ut sacer populus et mundus sacra ferant vasa et purum cultum Deo exhibeant. De impletione lege Esdr. 1, 1-11. Uti illi admonentur, ut recedant a gentibus et ab omni pollutione sibi caveant et se Deo sanctos et immaculatos exhibeant, ita eodem schemate S. Paulus adhortatur Corinthios, ut omnem sedulo vitent immunditiem et consuetudinem cum infidelibus abrumpant (2 Cor. 6, 17). Atque revera vates ea monitione vult, ut non solum corpore, verum etiam mentibus et animis ab omni contagione recedant et purum Deo praestent servitium. Atque illea Babylone exitus sollemnior erit magisque festivus et ita comparatus, ut cum otio et dignitate quae necessaria sunt et utilia praeparare possint ac providere; id quod cum allusione ad conditionem conirariam quae in exodo aderat aegyptiaca proponitur
Gravissimis rationibus Deus confirmavit in antecedentibus alloquium illud e£ mandatum ad Ierusalem 52, 1. 9 et ultimo loco sui nominis gloriam oppignerans « ecce ego adsum » opem suam praesentem promisit. Iam laetus ille nuntius affertur Sioni
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v. 129 « quoniam non in tumultu ezibitis nec in fuga properabitis, praecedet enim vos Dominus et congregabit vos Deus Israel » ; — « peregere olim Hebraei sacra a Domino instituta festinato et trepide, cum iussi sunt excedere ex Aegypto, neque exspectare potuerunt donec fermentaretur massa ex qua parandus erat cibus profecturis ; nec mirum, cum instaret Pharao et urgerent Aegyptii de quorum crudelitate et odio nihil sibi poterant non timere » (Sanct. ; sim. Mald. For. Malv. Lap. etc.) ; cf. Ex. 12, 11. 39. Deut. 16, 3 : in pavore egressus es de Aegypto. Aliter ex Babylone. Dominus agmen ducit (cf. 40, 10. 11. Mich. 2, 13) ; ipse ante eos ingreditur; quare omnia pacate et cum dignitate fiunt; neque instat inimicus qui persequitur; Deus enim idem tutor ac protector populi agmen claudit (hebr.), « ne a tergo in vos hostis incurset » (Osor.) ; sim. For. Malv. ; cf. Num. 10. 25. Ios. 6, 9. 13. Ex ipsis verbis apertum est prophetam exsilii solutionem ob oculos habere idque plerique interpretes rite efferunt (cf. Sanct. Pint. Mald. Malv. For. Lap. eic.); si alii solum de animi ab omni immunditie separatione et sim. explicant (cf. S. Hier. Cyr. Euseb. Theod. Sasb.), id proponunt quod ex litera proxime consequitur vel potius in ipsa adhortatione iam includitur ; rite enim observat Theodorus heracleotes prophetam id cumprimis spectare, ut animis et mentibus recedant a Chaldaeis; si ita mentis habitudine alieni fuerint a ritibus, moribus, amoribus gentilium, facile data oppor- . tunitate ad sanctam urbem revertentur. Unde sane vates in illo recedite hanc indolem pariter expressit. — Praeterea attende verba pentateuchica Y52n Ex. 12, 41 : agnum paschalem festinanter comederunt et Deut. 16, 3.: in pavore egressus es de Aegypto (S. Hier.) et nb122 Lev. 26, 36 et quam notae supponantur res in Pentateucho narratae. Cum vates dicat : exite inde D'U'2 £xei0ey, censendus est non in terra babylonica fuisse ; si enim uti volunt rationalistae haec oracula composita essent versus finem exsilii in terra babylonica, non fieret sermo de urbe Ierusalem voce Aic (32, 5), de terra babylonica autem voce llinc.
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v. 13 « Ecce intelliget servus meus, exaltabitur, elevabitur et sublimis erit valde » ! — hebr. sis, LXX c»ví£se:, sapiens erit, sapientia et intelligentia praeditus est ; nam « dedi spiritum meum super eum » 42, 4 et iam 11, 2 spiritu sapientiae et intelligentiae et scientiae instructus proponitur. Ex notione primaria, cum agere sequatur esse, statim consequitur altera : sapienter agere quam h. 1. voci et antiquiores et recentiores frequenter tribuunt (cf. Osor. For. Mald. Pint. Sasb. Sa, Malv. Lap. Meu. Schegg, Loch, Troch. Del. Naeg.); alii praeterea adiungunt notionem vel unice efferunt prospere agere, rem prospere et feliciter ad exitum perducere (iia iam Chald. Mar. Reinke ', Bade, Rohl. Ges. Sein. Kn. Or.), quae etiam cum priore eatenus connexa est, quia qui sapienter agit et auxilia ad finem apte seligit et adhibet (in qua re sapienter agere constituitur) etiam successu prospero et exoptato non destituetur. Atque tali significatiofis ambitu apte dicitur de servo Domini. Iam dictum est verbum de Davide : in omnibus quoque viis suis David prudenter agebat et Dominus erat cum eo (vulg. 1 Reg. 18, 14. 15), ad quem locum respici haud improbabiliter censent For. Lap. Naeg., Messias enim ut alter David iam prophetice propositus est. ir 9. 1: 1L d$. 05.8, 5). Et quod h. l. Isaias de servo Domini asserit, iam Ieremias ad Messiam refert : « suscitabo David germen iustum et regnabit rex et sapiens erit et faciet iudicium et iustitiam in terra » (vulg. Yer. 23, 8). Bene notat S. Thom. : « intelliget quantum ad sapientiae plenitudinem », ita ut « eminentia gratiae » eius declaretur. Ita enim sapientia instructus « omnia cum intelligentia et sapientia divina et faciet et loquetur » (S. Cyr.). Quare vi verbi etiam opus eius et modus quo peragitur tamquam opus sapientiae nobis proponitur et iam admonemur, ut in subsequenti quoque humiliatione et passione sapientiam divinam agnoscamus, qua sapientissime is modus expiationis et redemptionis eligebatur atque ex hac sapientia illud intelligere conemur, quod ait apostolus : « decebat enim eum propter quem omnia et per quem omnia qui multos filios in gloriam adluxerat, auctorem salutis eorum per passionem consummare » (vulg. Hebr. 2, 10). Si ergo Deus ipse annuntiat opus sapientiae, uti h. 1. fit, quis iam de stultitia crucis offendetur et non potius omnes nervos intendet, ut sapientiam illam quam Deus inesse dicit etiam ipse pro modulo suo capiat ? Et ut servus Domini sapiens est et nihil non sapienter facit, ea de causa (S. Cyr.) etiam prosperrimum habebit successum qui primario in ipsius exaltatione et sublimitate cernitur. Haec tribus verbis designatur, quibus amplitudo et abundantia declaratur. Possunt autem verba ita inter se distingui, ut D' sit : ad statum altum perveniet; NU2 etiam altius sese elevabit; 523 in sublimitate constitutus est, quae sublimitas addita voce valde TNO tamquam excellentissima designatur, in qua manet perpetuo et quiescit; sim. Sanct. : « exaltabitur, extolletur et erit super omnium non solum gloriam sed etiam cogitationem sublimis ». Triplicem magnitudinis eius manifestationem et Messiae exaltationem S. Thom. in verbis explicat : quantum ad virtutum operationem, quantum ad ascensionem, quantum sedet ad dexteram Patris; qui modus explicandi etiam a recentioribus quibusdam adoptatur vel pari modo vel ita ut Messiae gloriam in resurrectione, in ascensione, in sessione coelesti connotari opinentur. Impletione facta edocti facile quidem hanc vel aliam triplicem Messiae gloriam et exaltationem invenire possumus; at pro re exegetica sufficit, in tribus verbis excellentissimam quandam elevationem descriptam agnoscere, qua servus Domini coram Deo, hominibus, orbe universo tamquam sublimi gloria et honore coronatus et exaltatus perpetuo assistet et cognoscetur. Cum magno enim pondere haec inculcatur exaltatio tamquam finis et terminus humiliationis, ne ipsa vilitate illa 53, 2 seq. servus Domini vilipendatur, sed potius in illa et sapientiam et sublimitatem gloriae contineri statim a limine nobis persuadeamus. Humiliatio et sublimitas servi Domini inter se opponuntur et conferuntur ita, ut iam via paretur ad ostendendum nexum qui adsit inter utramque et argumentum orationis brevi proponatur
Anc. — Servus Domini aget sapienter et exaltabitur; uti populus, ita ipse quidem erit per aliquod tempus despectus ; at gentes expiabit et ubique cum admiratione cognoscetur (52, 13-15). Res annuntiatur creditu difficilis, in qua tamen potentia Dei revelatur : servus enim Domini apparet despectus, contemptus, doloribus oneratus ad omnium abominationem (83, 1-3). Nostras enim poenas in se suscepit ; propter nostras iniquitates afflictus est ; nostrae salutis causa vulneratus est, nostram tulit impietatem (353, 4-6). Summa patientia haec in se suscepit ; iniusto iudicio aequales eius eum condemnaverunt; apud impios ei sepulcruin constituerunt ; at post mortem divitis nactus est sepulerum, ut iam inde eius innotescat innocentia (53, 7-9). Ex Domini consilio factum est ut affligeretur ; sed quia vitam suam posuit sacrificium pro peccato, habebit posteritatem perennem et opus Domini gloriose perficiet, ipse beatus erit multosque vera donabit iustitia. Quia cum sceleratis reputatus et in mortenr ad alios expiandos traditus pro transgressoribus rogavit, praedam aget plurimam et insignem (33, 10-12). Post gloriam Sionis in oratione praecedente descriptam propheta redit ad servum Domini, ad eundem scil. de quo iam 49, 1 seq. 50, 4 seq. sermo erat. Atque quod ibi de contemptu et laboribus et doloribus indicabatur (49, 4. 1; 50, 5-1), in hac oratione magis distincte et per sinsula proponitur. Nexus qui in antecedentibus adesse innuebatur inter humiliationem servi Domini eiusque exaltationem et Sionis gloriam, inter eius obedientiam patientiamque et populi iniquitatem (49, 5. 'j, 8; 50, 2. 4), iam in hac oratione conceptis verbis adstruitur et enuntiatur, ita quidem, ut et ipsius servi Domini exaltatio et expiatio salusque nostra et operis divini consummatio et plurimorum qui salvandi erunt turba ad ipsius dolorem et mortem tamquam ad causam unde omnia bona illa proveniant et propter quam concedantur, explicite referantur. Ex quibus elucet, hane orationem in serie hac ita esse comparatam, ut orationes antecedentes quam maxime compleat et explicet et pro subsequentibus argumentum et summa capita subministret. Iam ex brevi analysi proposita innotescit quanti momepti haec sit oratio pro re messianica et pro mysterio et doctrina redemptionis, et quam insigne altissimi huius mysterii vaticinium, immo quam clara rei post septem fere saecula futurae descriptio et enarratio proponatur, si ea quae diximus revera hoc loco continentur. Quare conandum erit, ut hane orationem quam maxime solide explicemus et eius argumentum demonstremus; neque ea res, cum verba prophetae sint adeo clara et gravia, erit difficilis, dummodo sine opinione praeiudicata ad oraculum accesseris. Opinionem autem dico praeiudicatam, si quis a priore sibi persuaserit vaticinium veri nominis non posse exsistere neque a Deo dari vel Messiam ab altera hac [saiae parte omnino exsulare vel patientem Messiam et satisfacientem toto veteris foederis tempore fuisse plane incognitum. Verum ad quas demum sententias miras deveniatur istis opinionibus suppositis paucis delineare explicatione proposita non pigebit. Statim a. principio duo efferuntur quae fixo atque constanti obtutu considerari oportet, ut quae subsequuntur rite percipiantur. Notatur enim in servo Dei sapientia et exaltatio ; illa quae semper ei infuit et qua singulae eius actiones diriguntur, haec quae subsecuta est eius humiliationem constituunt itaque, ut Sasb. bene adnotat, prooemium ad amovendum scandalum crueis vel ad emolliendam crucis stultitiam. Quod igitur animis eorum qui sequentia legunt alte impressum esse debet, statim cum emphiaasi effertur
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v. 44 « sicut obstupuerunt super te multi, sic inglorius erit inter viros aspectus eius et forma eius inter filios hominum;
52:15
v. 49 iste asperget gentes multas, super ipsum continebunt reges os suum, quia quibus non est narratum de eo viderunt, et qui non audierunt contemplati sunt » ; — primo effertur similitudo quaedam quae exsistat inter populum afflictum et miseria attritum et inter servum Domini ; alloquitur enim Deus populum cui dicens ecce v. 13 servum suum contemplandum proponit. Sicut ergo multi videntes populi humilitatem et afllictionem obstupuerunt, ita deformis erit aspectus eius ut non sit viri et forma eius ut non sit. humana, vel ad literam secundum hebr. i/« deformitas prae viro aspeclus eius et figura eius prae filiis hominum i. e. ex usu praepositionis T3 vel talis corruptio et deformitas designatur, ut iam homini vel viro non sit similis, vel deformitas niaior qaam in hominem vel virum cadere solet. Ergo illud innuitur : ego sum vermis et non homo. Iam maximae contumeliae ei inflictae designantur, ut prae verberibus et sputis (cf. 50, 6) humana species vix cognoscatur. Porro quod 50, 6 dicium est, hoc loco auctum recurrit. Instituitur autem comparatio inter populum et servum Dei. Ita bene verba concipiunt Mar. Tir. Bade; nam quod fere omnes volunt, in utraque sententia de servo Domini esse sermonem, stare nequit. Obstat enim iam quod in priore membro fe dicitur, in altero autem tertia persona adhibetur; unde tam repentina personae enallage, si de uno eodemque est sermo? cur, si de servo uno agitur, sermo incipit in tertia persona, transit ad secundam subito, et repente denuo revertitur ad tertiam? Dein in hac sententia ipsa comparatio non consistit. Nam in utroque membro diceretur idem; verbum enim C'2U obstupescere non adhibetur, ut iam For. bene monuit, de admiratione, sed de stupore cui aliquid aversationis et abominationis et horroris commistum est; quare prius membrum nequit accipi de magna. admiratione, in qua Messias habitus sit propter miracula, quamvis multi ita explicent (cf. S. Hier. Sasb. Pint. Salmeron, Sanct. Mald. Sa, Lap. Men. Loch). Est ergo sensus genuinus verbis respondens : stuporem de te concipiunt ex aversione et horrore ortum (cf. Ier. 18, 16; 19, 8. Ez. 21, 33. 1 Reg. 9, 8 etc. vide Reinke l. c. p. 53. 54); sed tum iam non apta efficitur sententia, quia comparatio instituitur eiusdem in eadem re; quid enim sibi vult haec enuntiatio : quemadmodum servus Dei multis horrori erat, sic erit inglorius et deformis aspectus eius? Verum refer prius membrum ad populum et omnia optime quadrant. Sicut populus multis erat horrori et abominationi, ita servus quoque Domini erit deformis et contemptus et omni specie ac venustate destitutus. Non adest molesta illa personae enallage, adest autem vera comparatio, qua habitudo inter populum et servum Domini indicatur eadem, quam iam innui vidimus 49, 5 et 50, 4 : quia populus miseria est afflictus propter iniquitatem, etiam servus Domini in se repraesentans populi personam et eius ferens conditionem et expians iniquitatem typus est gloriae Messiae, ita quodammodo populi conditio misera exigit et denotat Messiam patientem. Paratur itaque hac comparatione via ad intellizendam satisfactionem vicariam et depingitur aretus ille nexus. qui a.Isit in:er affl ctionem populi et dolores Messiae. Quod in vulg. habetur : inglorius infer viros etc. concipiendum erit . uti sententia similis : benedicta inter mulieres, i. e. inglorius prae aliis viris, plus quam alii, omnium maxime despectus (cf. Osor. Sasb. Salmeron, Sanct. Lap. etc.). Verba hiec referuntur ad tempus passionis solum i. e. ad illud quo omn'a illa in se experietar quae 59, 6 et 53, 2 'seq. enumerantur, non ut aliqui volebant, ad Messiae speciem et figuram ; unde S. /Hier. notat : « noa quo formae significet foeditatem, sed quo in humilitate venerit et paupertate » ; de sententia contraria Tertulliani, Clementis alex. vide commentationem quam ser psit Vavassor de forma Chr.sti (opera omnia Vava:s., Amstelodami 1709, p. 391 seq.). Elfertur aspectus, ei2sz, species, figura, forma, quam foeditate et deformatione aílici, iam ex 50, 6 colligitur ; unde hoc oraculum rem ibi annuntiatam non solum magis explicat, sel simul ad quem usque gradum infestatiu illa progressura sit exhibet. Sed humiliationem maximam subsequitur exaltatio in v. 15. Et primo quide.n elf»srtir arcto cum aflflietione nexu ; nam in hebr. legitur particula 32, quam pariter LXX, Syrus, Chal. tuentur; itaque : 5?c asperget, ita, tali rat:one expiibit et emundabit gen'es multas ; prior exaltalionis pars est igitur expiatio allata, altera continetur et depingitur in. admiratione illa summa qua reges eum venerantur. Expiatio exprimitur in voce asp'rget, hebr. ^, quam Ag. et Theod. quoque £av:ícat rite. vertunt. Sel cum recentiores plerique ab hac notione recedant, usus eius verbi paucis est declarandus. Verbum hoc in forma h phil, in qua h. I. quoque usarpatur, frequenter usu venit in Pentateucho et ubique. quidem de aspersione sacra et sacrificali ; ita dicitur sanguis sacrificalis aspergi versus velum sanctuarii (Lev. 4, 6. 17 ; 14, 16) vel ad altare (Lev. 8, 9; S, 11) vel ad arcam die expiationis (Lev. 16, 14); idem verbum adhibetur, quando agitur de aspersione Aaronis et vestium sacerdotalium, ut hac aspersione consecrentur ad munus sacerdotale (Ex. 29, 21), vel de emundatione leprosi (Lev. 14, 7. Num. 19, 18. 19) vel de emundatione domus (Lev. 14, 51 seq.) et vide Lev. 5, 9; 16, 18. 19. Num. 8, 1; 19, 4 etc. In alia significat one vel alio usu verbum hoc non invenitur usurpatum. Ergo quam maxime arbitrarium esset, pro, hoc loco aliam eamque novam et alias inusitatam excogitare significationem. Iure igitur optimo eam retinemus notionem quam S. /Iier. Syrus quoque et Aq. Theod. expresserunt et quae sola reliquis omnibus locis congruit : asperget, mundabit vel expiabit ' (Syrus). Haec autem sanguinis aspersio fiebat a sacerdote. Victima enim oceisa sacerdos desanguine eius capiebat et sanguinem aspergebat vel coram Domino contra velum sanctuarii vel ad parietem altaris pro varietate sacrificiorum (cf. Lev. 4, 6. 11; 9, 9; 16, 19) Actio haec aspersionis sanguinis erat actio sacrificalis qua victima occisa tamquam sacrificium olfferebatur, quae aspersio si non fiebat vel ab alio fiebat quam a sacerdote ipsum sacrificium erat irritum (de qua re vide Stimmen aus Maria-Laach XIV p. 548. XIX p. 218). Iam si sacrificio oblato et sanguine ad altare asperso sanguis etiam aspergebatur vel rebus vel personis, hac actione emundatio quaedam ac consecratio per(iciebatur ; ita Aaron aspersione tali in sacerdotem est consecratus; qui levitice immundi erant, aspersione emundabantur ; foedere inito. cum Deo Moyses caesis victimis sanguine populum aspersit et ita foederi initiavit expiatos, res sacrae quae peccatis populi inquinatae censebantur, aspersione mundabantur ete, (cf. Scholz, die heiligen Alterthümer des Volkes Israel I p. 41. 111. II p. 86. 180. 239 etc., von Ilaneberg, die relig. Alterth. der Bibel, 2 ed. p. 395. 415. 6606). Cum haec sit aspersionis notio et significatio, facile eruitur quid hoc loco de servo Domini edicatur. Denotatar enim tamquam sacerd^s qui oblato sacrificio expiat gentes sanguine saerificali; quale futurum sit sacrificium, hoc loco nondum dicitur, dieitur vero 33, 10 scil. eum positurum esse se ipsum vel vitam suam sacrificium pro peccato. Quare hic quoque deprehendimus Isa:am prius generali modo aliquid indicare quod postmodum accuratius determinat et circumscribit. Uti ergo Messias 9, 1 descriptus est rex, qui sessurus est super solium David, et 49, 9 tamquam propheta et doctor populoruni (42, 1. 4. 6), ita hic nobis exhibetur ut sacerdos, qui omnes gentes expiet. Et quia servus Domini iam tamquam foederis mediator nobis est propositus (42, 6; 49, 8), facile sane in eam cogitationem inducimur ut censeamus hoc suo sacrificio et aspersione foedus illuds eum, esse consecraturum et in:itiatarum in .similitudinem Moysis, qui sumptum sanguinem sacrificalem respersit in populum et ait : hic est sanguis foederis, quod pepigit Dominus vobiscum (Ex. 24, 8), sed Moyse longe sublimior, quippe qui non unum populum foederi divino initiat, verum omnes expiat et consecrat. Atque hanc acceptionem nos fere docet S. Paulus, qui Christum novi testamenti mediatorem describit (Hebr. 9, 14 seq.) nosque accessisse ait ad testamenti novi mediatorem et sanguinis aspersionem (Hebr. 12, 24), immo asserit propter sanguinem Christi niediatoris ne primum quidem foedus 1. S. Ephr. : « mundabit suo sanguine sancto et divino baptismate ». sine sanguine fuisse dedicatum (Ilebr. 9, 18). Quare plenum et verum sensum bene exprimit Osor. ad h. l.: «itaque non sanguine victimarum sed proprio sanguine ut novum foedus sanciat multas gentes asperget humanasque mentes omni scelere solutas sibi fide constringet ». Alii non tam ad foederis sanctionem quam ad varias expiationes et lustrationes in vetere foedere usitatas alludi censent (cf. Sanct. Lap. Men. Tir. Troch.), dum alii solum generatim de emundatione gentium explicant (Mald.Sa, Mar, Sasb.). Textam hebr. eodem modoquo S. Hier. Syrus, Aq. Theod. eiiam e recentioribus expl:cant Reinke, Schegg, Loch, Bade, Mayer, Net. Troch. Hengstenberg, Hhn. Quantopere autem haec explicatio verbis s. Scripturae novi foeleris et rei veritati concordet, . in aperto est positum ; sanguis enim Christi et huius sanguinis aspersio tamquam pretium redemptionis et communicatio expiationis et salvationis saepe describuntur (cf. Matth. 26, 28. Marc. 14, 24. Luc. 22, 90. Act. 20, 98. Rom. 3, 95; 8, 9. 4 Cor. 11, 93. Eph. 1, 7; 9, 13. Col. 1, 14. 90. Hebr. 9, 12. 14; 10, 19; 12, 24; 13, 12. 20. 1 Petr. 1, 9. 19. 4 loan. 1, 1; 5, 6. Apoc. 1, 5; 5, 9; 71, 14 ; 12, 41; 22, 14), quae omnia complectens S. Jier. scr.bit : « asperget mundans eas sanguine suo et in baptismate Dei consecrans servitati ». Ilanc aspersionem fieri generatim per Sacramenta et in illis stolas làvari in sanguine Agni cuivis christiano notum est. Haec expiatio prima est exaltatio servi Domini hie descripta; eius effectum esse veram iustificationem internam postmodum 53, 141 propheta explicite declarat, hoc loco alteram subdit exaltationem eius, quae in admiratione et veneratione summa consistet quam reges ei deferent : super eum reges occludent (compriment) os suum; os comprimere vel occludere, vel manum ori imponere significat « stuporem et admiraüonem, reverentiam bum:;lemque submissionem et confusionem » (Reinke ; cf. Iob 29, 9; 39, 31. Ps. 106, 42. Ez. 16, 63. Mich. 7, 16); vates idem asserit de servo Domini, quod 49, '| dixerat : tanta erit gloria Messiae ex humiliatione orta, ut potentissimi quique qui gloriae et pompae assueti de nulla re mirari solent et reverentiam sui maximam ab omnibus exigunt, erga eum maxima admiratione et submissione supplici commoveantur eamque habitu humili prodant. In monumentis persicis aulici adstant regi ora habentes obtecta ne halitu suo aerem quem rex spirat reddant impurum. Subditur alia ratio admirationis illius et submissionis : quia illi quoque qui eousque nullam cognitionem servi Domini habebant iam eum eiusque opera vident et sedulo studio contemplantur ; cognitio ergo Messiae et eius agnitio et magnalia quae patravit et expiatio allata ad omnes pervenient gentes ; aliis verbis : erit lux gentium (42, 6; 49, I) et salus usque ad extremum terrae cognitione Dei ubique sparsa ; cf. 41, 9, iudicium gentibus proferet (42, 1), id quod 53, 10-12 pluribus proponitur. lta enim optime textus vulg. et LXX quoque intelliguntur, uti Euseb. notat : « id enim reges commovebat, quod evangelicum verbum ad remotissimas gentes pervaderet » ; sim. Theod. S. Ilier. Thom. et fere interpretes latini eterecentioribus Dade, Schegg, Mayer, Troch. a qua acceptione textus quoque hebr. non alienus est; potest enim omnino verti: quia quibus nom est narratum (0m... *UN) etc. Sed Syrus, Chald. et communiter recentiores vertunt : quia quod non est narratum eis videbunt etc. (cf. Vat. Mar. Malv. I. Calm, Reinke, Loch, Net. RoM. etc.), ita ut ratio cur reges admirentur, in eo consistat quod ipsi quae nunquam annuntiata erant vident 'et opere compleri ea cernunt quae nunquam audierant, ergo quod talia vident quae humanam cogitandi rationem longe superant ; unde mysteria et ea quae homo assequi cogitando non potest iam coram iis fieri indicatur. Sensus non adeo diversus est; nam si reges gentium tali admiratione et veneratione percelluntur et mysteria peragi intelligunt, fieri non potest ut non etiam gentibus congnitio Messiae nota fiat. Unde quod LXX et vulg. directe enuntiant, saltem indirecte et implicite etiam in altera acceptione habetur. Ceterum S. Paulus (Rom. 15, 21) verba accurate recitat ex LXX. Ad quam explicationem commendandam etiam fortasse addi potest triplici verbo exaltationis in v. 13 hic in v. 15 triplicem addi sublimitatem in expiatione, in summa reverentia regum, in universa famae eius diffusione constitutam. posset, ut aspergere transeat in nolionem conspergere ? Rem qua fiat conspersio non addi, mirum non est, quia notio illa ex usu liturgico obvia e:piandi, aspersione emundandi non necessario illud requirit additamentum. Alii vocem aliter explieant : Fürst ei adscribit notionem co'ligendi ; sed locus quo haec notio demonstratur est nullus alius quam hie de quo quaerimus [s. 52, 15 — pracelara argumentandi ralio! Caald. Saadias, Abenesra vertunt. di:perget ; LXX Oxopicovix!, quae versio unde explieari possit non liquet. Suspicantur aliqui forte lectionem variantem adfuisse NY quae forma cum a2 eoniunela vertitur Mas vel Oxup.xtetv &aóocxov Gen. 19, 2]. Deut. 10, 17. 2 Reg. 5, I. Tob 13, 10 ; 22, 8. Prov. 18, 5. fs. 3, 3; 9, 15 (cf. Ges. lieinke) vel LXX verbum n eo ien explicasse. Alii alias afferunt coniecturas, quas vide si lubet apud. Reinke p. 66 et Naeg. Demum varie tentatus est locus ab aliis : sparget sanguinem multarum gentium (doctus intcr Hebraeos apud. Val.), loqui faciet gentes de se (Munsterus, Vat.), cum admiratione loqui faciet gentes multas (Pinf.), coneiliabit gentes sibi et doctrinae suae etc. ; varia iam apud Malv. collecta invenies. Neque deerant qui pro n aliud verbum coniectura substituerint. Sed non opus erit omnium errores recensere. Ab admiratione et veneratione quam servus Domini apud reges habebit transiturus ad descriptionem etiam accuratiorem viae illius contemptu et doloribus plenae qua perveniendum est ad exaltationem vates primo annuntiat se rem dicturum creditu difficilem, ad cuius fidem persuadendam opus est ut in hum liatione illa quis Dei potentiam agnoscat;
52:1
… 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 2:17), and in …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; …
52:6
… One who, by divine vocation, speaks in the place and in the name of God (Deut. 18:18 ff.; II Kings 3:9; Jer. 1:6, 9 ff.; Is. 52:6, etc.; cf. Ex. 7:1 ff.), communicating to men, to whom he is sent, whatever the Lord, by supernatural action, orders and reveals to him (Jer. 1:7 ff.; Am. 3:7 ff.; 7:14 ff.; …
52:7
The K. of G. is promised for the future: God will reign from Zion, in the restored Israel (Isa. 24:23; 52:7; Dan. 7:14; Ps. 2; 71 [72]; 109 [110]); "the idea of the divine Kingdom fits perfectly into the messianic perspective" (J. Bonsirven).
52:13
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
ISAIA - Is. 52:13-54:4: prophecy of the Passion (the last of the songs of the Servant of Yahweh). …
Then were fulfilled the words of Ps. 2, 1-2 concerning the conspiracy of princes and kings against C., as the first Christians remembered (Act. 4, 25-28). J. there also suffered the sufferings already foretold by Is. 50, 6; 52, 13-53, 12. J. is the "servant of Jahweh" who does not turn away his face from ignominies and spittings, has presented his back to those who beat him and his cheeks to those who plucked his …
A late clarification that does not prevent grouping under the same subject the different prophecies in which the one chosen to accomplish the great work of Yahweh is called: "David my servant" (Ex. 37:25), "Yahweh our righteousness" (Jer. 23:6; 33:16), "servant of Yahweh" (Is. 52:13), "Shepherd" (Ex. 33:23; cf. Mic. 5:3), "shoot, branch" (Is. 4:2; 11:1; Jer. 23:5) (M.-J. …
… He published: Exegesis critica in Is. 52,13-53,18 (Münster 1836); Exegesis critica in Is. 2,2-4 (ibid. 1838); Beiträge zur Erklärung des Alten Testamentes (47 monographs on the more difficult and disputed biblical passages: vols. …
52:14
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
passion and the grandeur of his consequent exaltation (cf. Is. 50:5-6; 52:14; 53:1-22). The prophet describes the straitened life, the deformities that the body
52:15
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. …
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.