God invites all to keep his commandments: the Gentiles that keep them shall be the people of God: the Jewish pastors are reproved.
God inuiteth al men in thought and dede to kepe his law: 4. promiseth blessing and reward to those that professe, and kepe perpetual chastitie. 9. and reproueth euil pastors.
1Thus saith the Lord: Keep ye judgment, and do justice: for my salvation is near to come, and my justice to be revealed.Queste cose dice il Signore: Custodite l'equità, ed esercitate la giustizia: perocché la salute, ch'io mando, è vicina a venire, e la mia giustizia a manifestarsi.THYS sayth our Lord: Keepe ye iudgement, and doe iustice: because my saluation is nere to come: and my iustice to be reueled.Hæc dicit Dominus: / Custodite judicium, et facite justitiam, / quia juxta est salus mea ut veniat, / et justitia mea ut reveletur. 2Blessed is the man that doth this, and the son of man that shall lay hold on this: that keepeth the sabbath from profaning it, that keepeth his hands from doing any evil.Beato l'uomo, che così opera, e il figliuolo dell'uomo, che ciò riterrà con fermezza; che osserva il sabato, e nol profana, che serba pure le mani per non far alcun male.Blessed is the man that doth this thing, and the sonne of man that shal apprehend this: keping the Sabbath that he pollute it not, keping his handes that he doe no euil.Beatus vir qui facit hoc, / et filius hominis qui apprehendet istud, / custodiens sabbatum ne polluat illud, / custodiens manus suas ne faciat omne malum. 3And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.E il figliuolo dello straniero, che si unisce al Signore, non dica: Il Signore con muro di divisione mi separerà dal suo popolo. E l'eunuco non dica: Ecco, che io sono un legno secco.And let not the sonne of the stranger, that cleaueth to our Lord, say: By seperation the Lord wil diuide me from his people.Et non dicat filius advenæ qui adhæret Domino, dicens: / Separatione dividet me Dominus a populo suo; / et non dicat eunuchus: / Ecce ego lignum aridum. 4For thus saith the Lord to the eunuchs, They that shall keep my sabbaths, and shall choose the things that please me, and shall hold fast my covenant:Imperocché queste cose dice il Signore agli eunuchi: coloro, che osserveranno i miei sabati, e ameranno quello, ch'io voglio, e manterranno il patto con me:And let not the eunuch say: Behold I am a drie tree. Because thus sayth our Lord to the eunuches: They that shal kepe my Sabbathes, and shal choose the thinges that I would, and shal hold my couenant:Quia hæc dicit Dominus eunuchis: / Qui custodierint sabbata mea, / et elegerint quæ ego volui, / et tenuerint fœdus meum, 5I will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name which shall never perish.Darò loro nella mia casa, e dentro le mie muraglie un posto, ed un nome migliore di quello, che danno i figli, e le figlie: un nome sempiterno io darò loro, che mai perirà.I wil geue vnto them in my house, and within my walles a place, and a name better then sonnes and daughters: an euerlasting name wil I geue them, which shal not perish.dabo eis in domo mea et in muris meis / locum, et nomen / melius a filiis et filiabus: / nomen sempiternum dabo eis, / quod non peribit.
6And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant:E i figliuoli dello straniero, che si uniscono al Signore per onorarlo, e amare il nome di lui, e per essere a lui servi; e chiunque osserva il sabato, né lo profana, e mantiene il patto con me:And the children of the stranger that cleaue to the Lord, to worshipe him, & to loue his name, to be his seruants: euerie one that kepeth the Sabbath not to pollute it, and that holdeth my couenant.Et filios advenæ, qui adhærent Domino, / ut colant eum, et diligant nomen ejus, / ut sint ei in servos; / omnem custodientem sabbatum ne polluat illud, / et tenentem fœdus meum; 7I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.Li condurrò io al mio monte santo, e li consolerò nella casa mia d'orazione: i loro olocausti, e le loro vittime poste sul mio altare saranno accette a me; perocché la casa mia sarà chiamata casa d'orazione per tutte le genti.I wil bring them into my holie mount, and wil make them ioyful in the house of my prayer: their holocaustes, and their victims shal please me vpon mine altar: because my house shal be called the house of prayer to al peoples.adducam eos in montem sanctum meum, / et lætificabo eos in domo orationis meæ; / holocausta eorum et victimæ eorum placebunt mihi super altari meo, / quia domus mea domus orationis vocabitur / cunctis populis. 8The Lord God, who gathereth the scattered of Israel, saith: I will still gather unto him his congregation.Dice il Signore Dio, che raduna i dispersi d'Israele: Io tuttora a lui riunirò tutti quelli, che a lui si riuniranno.Sayth our Lord God that gathereth the dispersed of Israel• As yet wil I gather vnto it, the gathered together therof.Ait Dominus Deus, / qui congregat dispersos Israël: / Adhuc congregabo ad eum / congregatos ejus. 9All ye beasts of the field come to devour, all ye beasts of the forest.Bestie tutte dei campi, fiere del bosco tutte quante venite a divorare.Al ye beasts of the fielde come to deuoure, al ye beastes of the forest.Omnes bestiæ agri, / venite ad devorandum, / universæ bestiæ saltus. 10His watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams.Le sue sentinelle, tutti ciechi, tutti quanti senza intelletto: cani muti impotenti a latrare, visionari, addormentati amanti de' sogni.His watchmen al blind haue bene ignorant: dume dogges not able to barke, seing vaine thinges, sleeping and louing dreames.Speculatores ejus cæci omnes; / nescierunt universi: / canes muti non valentes latrare, / videntes vana, dormientes, / et amantes somnia.
11And most impudent dogs, they never had enough: the shepherds themselves knew no understanding: all have turned aside into their own way, every one after his own gain, from the first even to the last.E questi sfacciatissimi cani non sanno mai essere sazi. I pastori stessi sono privi d'intelligenza: tutti per la loro strada sen vanno, ciascuno al proprio interesse, dal massimo sino all'infimo.And most inpudent dogges, they haue knowne no sacie•ie: the pastors themselues haue bene ignorant of vnderstanding: al haue declined into their owne way, euerie one to his owne auarice, from the highest euen to the last.Et canes imprudentissimi / nescierunt saturitatem; / ipsi pastores / ignoraverunt intelligentiam: / omnes in viam suam declinaverunt; / unusquisque ad avaritiam suam, a summo usque ad novissimum. 12Come, let us take wine, and be filled with drunkenness: and it shall be as to day, so also to morrow, and much more.Venite, beviamo, e ubriachiamoci, e quel, che e oggi, sarà ancor domane, e molto più.Come, let vs take wine, and be filled with drunkennes, and it shal be as today, so also to morow, and much more.Venite, sumamus vinum, / et impleamur ebrietate; / et erit sicut hodie, sic et cras, / et multo amplius.
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Worthington
Judgment, the right resolution to do God's will, which justice executes, Isaias 32. (Worthington)
My justice. Septuagint, "mercy." Christ is at hand. Prepare for your deliverance, by keeping the commandments.
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Haydock
People. The Jews would not admit all nations to their communion, Deuteronomy 33:1. A little before Christ's coming, they began to make more proselytes; (Matthew 23:15.) and the sacred books being translated, came to the knowledge of the Gentiles, who were thus induced by degrees to embrace the true faith. The road to heaven was always open for those who kept the commandments, (ver. 6.; Calmet) though they might not receive circumcision. (Haydock)
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St. Basil
Eunuchs. It was ignominious to have no children among the Jews, as the propagation of the true religion depended much on their numbers. But now, since the Church is gathered from all nations, virginity is preferable to marriage, and those who keep the sabbath, or all the commandments, and choose this state freely, will receive greater glory than the other sons and daughters of God. Against this plain meaning, P. Martyr (de Coelib.) asserts that God prefers eunuchs only before those who transgress the law. But he gives them a place better than his other sons, etc.! (Protestants Bible, 1603) understand that eunuchs shall be called after (or according to) God's people, and be of the same religion, which implies no preference at all. They add, therefore, yea, under Christ the dignity of the faithful shall be greater than the Jews were at that time; as if the comparison were between God's servants before and after Christ, and not between eunuchs and such as have children. How much better is it for us to follow the holy Fathers, who hence commend those who make a vow of perpetual chastity? They shall possess an excellent dignity among the angels. (St. Basil, virg.)
St. Cyril of Alexandria
The rewards of continency are great, eximia. (St. Cyril of Alexandria, hic.)
Worthington
"In the eternal mansion they are preferred before children." (St. Gregory, past. 3:29., etc.) (Worthington)
Haydock
Such spiritual eunuchs, as St. John the evangelist, are meant. "He hath chosen what the Lord would, that he should offer more than was commanded....He who is an eunuch, and performs all that is prescribed, shall have....the best place, so that he shall be a tower, and occupy the rank of a priest, and instead of children of the flesh, shall have many spiritual children." (St. Jerome) (Haydock)
Calmet
The law excluded eunuchs from the Church. (Deuteronomy 23:1.) But under the gospel, they may enter heaven. (Matthew 19., and 1 Corinthians 7:32., etc.) Daniel and his companions were eunuchs, yet in high estimation; and virtuous eunuchs are commended. (Daniel 1:3.; Wisdom 3:13.) (Calmet)
Menochius
Choose. Observing the commandments and counsels, like religious men. (Menochius)
Worthington
Those who choose to do more than is commanded, will have a greater reward. (Worthington)
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Haydock
Prayer. So the temple is justly styled. (Haydock)
This shall be open to all nations. After the captivity, the Jews condescended to let the Gentiles have a court, and they even suffered some princes to go into the court of the priests, 2 Machabees 3:33. Physcon wished to penetrate into the inner sanctuary, (3 Machabees; Ecclesiasticus l.) which could not be granted.
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Calmet
Beasts. Here a fresh discourse begins to Isaias 61. The Chaldeans and Romans are invited to punish God's people for their sins, committed before the captivity, Zacharias 14:2. (Calmet)
Worthington
The prophet foresees the negligence of some pastors, and denounces their rigorous chastisement. (Worthington)
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Calmet
Watchmen. Priests and prophets. (Calmet)
Calmet
We know (Haydock) only Jeremias who continued firm, Lamentations 2:14. In the days of Christ, the corruption was not diminished. (Calmet)
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Haydock
Last. The scribes devour the houses of widows, making long prayers, Matthew 23:14. They are blind, Matthew 15:14. (Haydock)
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Iudgement is a right resolution to do Gods wil, and iustice is the perfect performance therof: as before is noted. cha. 32.
Concordance Sap. 1.
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4. ••• not the Eunuch say: I am a drie tree.] To be barren vvithout children Issue of children was a blessing of the old Testament Virginitie is a greater blessing in the Church of Christ. Exo. 2•. Deut. •. vvas ignominious amongst the Iewes in the old testament, because God hauing then chosen that only nation for his peculiar people, the conseruation and increase of his Church depended much vpon their multiplication. But seing the Church of Christ in the nevv testament, should be gathered, and consist of al Nations: the Prophet here forsheweth, that Christian Eunuches liuing virgins, or continent, should not be ignoble or inglorious, but more glorious and haue a better name then (Gods other seruants) sonnes and daughters: an euerlasting name, vvhich shal not perish: because keping Gods precepts (such as vvas the Sabbath) they also of their free election, choose this state of life to kepe perpetual chastitie, more then is commanded. Against vvhich plaine sense of the text, Protestants oppose their ovvne glosses. Peter Martyr (li de calibatu & votis Monasticis) Protestantes expositions of this place not true. saith God preferreth not Eunuches before others that kepe the lavv, but only before them that transgresse the lavv. VVhich commentarie is faultie in tvvo respectes. For God here calleth them not transgressors, but his sonnes and daughters, before vvhom he preferreth holie Eunuches: neither speaketh of such as shal be excluded from good place or good name, but of such as shal enioy both; and sayth these Eunuches shal haue a better place, & better name. that is, more renovvme, and greater revvard. Other Protestants expound this better name, to signifie, that such Eunuches shal be called after (or according to) Gods Bible 1603. people, and be of the same religion: vvhich importeth no excellencie at al, in place or name, as the text expresseth: nay scarse equalitie with other seruantes of God. Lastly they adde (lest perhaps this former sense satisfie not the reader) yea vnder Christ (say they) the dignitie of the faithful, shal be greater then the Ievves vvere at that time. As though the comparison made in this place, vvere to signifie the general difference betvven Gods seruants before and since Christ, and not particularly betvven Eunuches, and such as haue children. Hovv much more meete The ancient fathers vnderstand this prophecie of vowed chastitie. Preferring it before Mariage. therfore is it, to see and embrace the explications of the ancient holie Fathers? VVho vniformely vnderstand & expound this prophecie, of such as vovv perpetual chastitie in the Church of Christ, preferring that state before Mariage? S. Basil. (li. de virginitate) amongst other reasons and testimonies, bringeth this place in proofe of the excellencie of virginitie, that the revvard therof shal be, that for a humane name, God wil geue to virgins the name of immortal Angels, vvhich shal not faile, that they shal possesse a special place in heauen, not only the glorie of Angels, but an excellent dignitie amongst Angels. S. Cyril of Alexandria in his commentaries vpon Isaie: shevveth by this doctrine, that the revvardes of continencie are (eximia) excellent, and exceeding great; so that such as be continent in bodie, do also kepe al Gods commandments. S. Ierom in his commentaries proueth that virginitie, or perpetual chastitie is a singular good vvorke of supererogation, not of precept but of Euangelical counsel, by the vvord elegerit, shal choose the thinges vvhich God vvould, rather then vvhich he condescending to mans vveakenes allovveth. Such an Eunuch (saith he) elegit quae Dominus voluit, vt plus offerat quam praeceptum est, hath chosen the thinges vvhich our Lord vvould, to offer more then is commanded. And such an Eunuch (keping also Gods commandments) shal haue locum optimum, a chief good place in Gods house, vvhere be manie mansions, he shal be made a tovvre of our Lord, be placed in Sacerdotali gradu, Priestlie degree, & in stead of carnal chrildren shal haue manie spiritual children. Thus S. Ierom. The like vve might cite of Ipsi sunt qui habent in c••lo praemia •aeteris prestantiora. S. Ambrose in exhort. ad Virg. Gloriam prepriam excellentemque nec erit quid commune cum multis. S. Augustini, l•de sancta virginitate. c. 24. & 25. In aeternae mansione silijs preferuntur. S. Gregorie. 3. p. Pastorali. c. 29. &c. & others so expounding this prophecie.
Vnder the name of Sabbath is vnderstood the obseruation of al the law.
Those that of free election choose good thinges not commanded deserue greater reward.
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Concordance Mat. 21. Mar. 11. Luc 19.
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The prophet foreseing in spirit the careles negligence of some pastores, of iust zele & charitie, inueigheth against them: watning them of their greeuous punishment.
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Concordance Iere. 6. & 8. Sap. 2.
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St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.5
… Him, “Give me understanding, that I may learn Thy commandments;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Go not after thy lusts,” and we say to Him, “We know that no man can be continent, except God gives it to him;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Do justice,”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.28
… since the apostle says, “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Certainly these three things are commanded among other divine precepts. Here righteousness is prescribed to us when it is said, “Do righteousness;”
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 3
… For He casts away none of His servants as unworthy of the divine mysteries. He does not esteem the rich man more highly than the poor, nor does He despise the poor man for his poverty. He does not disdain the barbarian, nor does He set the eunuch aside as no man.
St Jerome † AD 420 The Letters of St. Jerome 22.21
… is he who hath seed in Zion and a family in Jerusalem:” and “Cursed is the barren who beareth not:” and “Thy children shall be like olive-plants round about thy table.” Riches too are promised to the faithful and we are told that “there was not one feeble person among their tribes.” But now even to eunuchs it is said, “Say not, behold I am a dry tree,”
St Jerome † AD 420 Against Jovinianus 1.12
… It is a mark of great faith and of great virtue, to be the pure temple of God, to offer oneself a whole burnt-offering, and, according to the same apostle, to be holy both in body and in spirit. These are the eunuchs, who thinking themselves dry trees because of their impotence, hear by the mouth of
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… And this is what Isaiah says, ‘Thus saith the Lord unto the eunuchs that keep My sabbaths, and choose the things that please Me, and take hold of My Covenant; even unto them will I give in Mine house, and within My walls, a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off
St Augustine of Hippo † AD 430 Of Holy Virginity 24
24. But concerning what eunuchs speaketh God by the prophet Isaiah, unto whom He saith that He will give in His house and in His wall a place by name, much better than of sons and daughters,
St Augustine of Hippo † AD 430 Of Holy Virginity 25
… For, after He had said concerning eunuchs, “I will give unto them in My house and in My wall a named place, much better than of sons and daughters;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 14.13
… "Thus saith the Lord to all eunuchs; To them who keep my precepts, and choose the things that please me, and regard my covenant, will I give in my house and within my walls a place and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off."
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.28
… Let them hear what is said through the Prophet; Thus saith the Lord unto the eunuchs, Whoso shall have kept my sabbaths, and chosen the things that l would, and kept my covenant, I will give unto them in mine house and within my walls a place and a name better than of sons and of daughters (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 4
… On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command , “Be fruitful, and multiply,” but he longs for the “hope promised” and prepared “and laid up in heaven” by God, who has declared with His mouth, and He does not lie, that it is “better than sons and daughters,”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.6
… for they are not wedded to men so as to receive the curses and come into the pains. They take no thought of death, because they do not deliver children to him. And in place of a mortal husband, they are betrothed to Christ. And because they do not bear children, there is Given to them the name that is better than sons and daughters .
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.2
… This is, as I have said, a great and admirable virtue, and is not undeservedly destined to a vast reward, in proportion to the greatness of its labor. The Scripture says, “I will give to the eunuchs, saith the Lord, a place in my house and within my walls, a place counted better than sons and daughters; I will give them an eternal name, and it shall not
St Augustine of Hippo † AD 430 City of God 20.22
… The seed, then, and the name of the saints shall remain in that blessedness,—the seed, to wit, of which John says, “And his seed remaineth in him;” and the name, of which it was said through Isaiah himself, “I will give them an everlasting name.”
St Augustine of Hippo † AD 430 Of Holy Virginity 30
… unless the former are done, they are condemned. In the former the Lord commands us what is due; but in the latter, if ye shall have spent any thing more, on His return He will repay you. Think of (whatever that be) within His wall “a place named, much better than of sons and of daughters.” Think of “an eternal name” there.
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St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
… For as the Father called the Gentiles to the Church, saying: “I will call her My people which was not My people, and her beloved who was not beloved;” and elsewhere: “My house shall be called a house of prayer for all nations,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
But not even so were they persuaded, but “were sore displeased,” and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, “My house shall be called a house of prayer.”
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St Augustine of Hippo † AD 430 The Confessions 4.12
… He created these, nor is He far off. For He did not create them, and then depart; but they are of Him, and in Him. Behold, there is He wherever truth is known. He is within the very heart, but yet hath the heart wandered from Him. Return to your heart, O ye transgressors,
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 7
… For “the righteous man who avoids them is saved for ever; but the destruction of the ungodly is sudden, and a subject of rejoicing.” For “they are dumb dogs, that cannot bark,”
St Basil the Great † AD 379 The Letters 210
… Every dream is not a prophecy, as says Zechariah, “The Lord shall make bright clouds, and give them showers of rain,…for the idols have spoken vanity and the diviners have told false dreams.” Those who, as Isaiah says, dream and love to sleep in their bed
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.29
… Of such dogs in another Psalm also said, “They shall be turned at even, and hunger they shall suffer as dogs.” For even some dogs have been reproved by the Prophet Isaiah, not because they were dogs, but because they knew not how to bark, and loved to sleep.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 82.3
… yet if they had so willed, they would still have been feared, so that the hands of the wicked would never have prevailed against Him. For of these it is said elsewhere, “Dumb dogs, they know not how to bark.” Of them too is that said, “Lo, how the righteous perisheth, and no man layeth it to heart.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… and, according to the voice of the Truth ( Joh. x. 12 ), serve unto the custody of the flock by no means with the zeal of shepherds, but in the way of hirelings; since they fly when the wolf cometh if they hide themselves under silence. For hence it is that the Lord through the prophet upbraids them, saying, Dumb dogs, that cannot bark (
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.1
… Whence to some who come to Him even after miracles He says, Depart from Me, ye workers of iniquity, I know you not who ye are ( Luke xiii. 27 ). The unskilfulness of shepherds is rebuked by the voice of the Truth, when it is said through the prophet, The shepherds themselves have not known understanding (
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1. KEEP JUDGMENT. — Up to this point the Prophet has dealt with the grace and happiness of the New Testament under the Messiah: now the Prophet, like John the Baptist, goes before Him, and admonishes all those who will then live to prepare themselves for His now near advent and salvation, by keeping judgment, that is, by doing justice, or that which is equitable and just in every matter. Whence St. John the Baptist took his sermon from this, saying: "Do penance: for the kingdom of heaven is at hand. Now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit shall be cut down, and cast into the fire," Matt. cap. iii, 10. "Concuss no man, neither calumniate any man," Luke cap. iii, vers. 14. BECAUSE MY SALVATION IS NEAR. — "Salvation," that is, the Saviour, as if to say: Behold Christ is present, who will save you. Whence secondly, your salvation through Christ is at hand; for the coming Saviour Christ will give it to you. AND MY JUSTICE. — "Justice," that is, the Justifier Christ; secondly, "justice," that is, faithfulness, as if to say: Now I will faithfully perform those things which I have promised concerning Christ; thirdly, "justice," that is, justification, as if to say: Now through Christ I will free you from sins, justify you, and bestow grace and glory. All these things tend to the same end: for the promise of God concerning Christ was nothing other than our justification and salvation through Him.
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2. BLESSED IS THE MAN WHO DOES THIS, — who does judgment and justice, as was said before. For "man" in Hebrew is אנוש enos, that is, wretched and of desperate life, as if to say: O enos! O son of Adam! although thou art heir to the mortality, labor and wretchedness of Adam; yet thou shalt be happy and blessed if thou shalt do judgment, and shalt apprehend it, that is, shalt hold it firmly, and retain it constantly. For this is the Hebrew חזק chasac. Thus indeed we ought to hold Christian justice, lest it pass away; and retain it, lest we abandon it by any persecution or temptation whatsoever. Thus Foreri. KEEPING THE SABBATH LEST HE POLLUTE IT. — Under the Sabbath by synecdoche understand the observance of the whole law, especially of the first table, which concerns the religion and worship of God. For the Sabbath signifies this, which was wholly dedicated to rest from labors and to the worship of God. Thus the laws of the second table, which prescribe justice owed to one's neighbor, are designated when he adds: KEEPING HIS HAND LEST HE DO ANY (that is, every) EVIL, — as if to say: Whoever shall have kept the laws of the first and second tables, he shall be blessed, and worthy of the Gospel, whom namely Christ will adopt as a faithful friend, indeed as a son. He mentions the Sabbath, because among the Jews the religion of the Sabbath was supreme, supreme holiness; whence by it he signifies the supreme holiness with which the faithful ought to worship God, by both internal and external acts, such as sacrifices, feasts, hymns, adoration, praises, rites, etc.; secondly, because the Sabbath signifies the Lord's Day and the feasts of Christians, on which, ceasing from servile work, and much more from dishonorable and base work, and devoting ourselves to piety and prayer, we ought to worship God. In a similar way Zechariah says, cap. xiv, 16: "They shall go up (the Gentiles converted to Christ) from year to year (every year, that is, continually), to adore the King, the Lord of hosts, and to celebrate the feast of Tabernacles." Namely, acting mystically as pilgrims and wayfarers in this world, and having their mind fixed on the homeland and the heavenly city. A type, or figure, is put for the thing figured. See Canon. XXI. In like manner the Sabbath here mystically signifies spiritual rest from vices and sins, as Theodoret notes.
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3. AND LET NOT THE SON OF THE STRANGER SAY, — that is to say, Moses excluded the Gentiles from his Synagogue and commonwealth, Deut. xxiii, 3 and 8, and cap. vii, 1 and following; but Christ will exclude no one from his Church. Therefore let not the Gentile born of Gentiles say: I am not of the seed of Abraham, to whom Christ was promised, and therefore Christ does not pertain to me: for in Christ and the Church "there is no distinction of Jew and Greek," Rom. x, 12; but of believer and unbeliever. For Christ will have regard not to race and blood, but to religion, holiness and virtues, and will receive as his own every one who through faith, hope and charity adheres to the Lord, and binds himself to Him in baptism, and will admit him to the rights and privileges of His Church. Thus St. Jerome, Cyrillus, Theodoretus. Note: For adheres, in Hebrew it is נלוה nilva, that is, couples, binds, obligates himself to the Lord. For from nilva are named Levi and the Levites, that is to say, Bound and obligated to the Lord. Thus all Christians, as it were Levites, in baptism have obligated themselves to Christ, and to His religion and worship. AND LET NOT THE EUNUCH SAY, — that is to say, Moses excluded eunuchs from the assembly and temple of his people, from ministries and public offices; for thus he ordained, Deut. xxiii, 1: "A eunuch, bruised or maimed in his testicles and with his member cut off, shall not enter into the Church of the Lord." Whence eunuchs, equally as the sterile in the old law, were as it were infamous and a reproach among the Jews, nor were they reckoned in the census or families, because unfit for propagating the seed of Israel. But Christ admits eunuchs, and any whatsoever, however vile, maimed, weak and miserable, to the Church, nay, as He Himself says, Luke cap. vii, 22: "The poor are evangelized." Again, in the eunuch, he notes the Gentile people, which was a eunuch, that is, sterile in piety, religion and good works, that is to say, Let not the Gentile say: I have hitherto been sterile, and therefore am unfit and unworthy of the Church of Christ; for if he believe in Christ, Christ will make him fruitful in graces and virtues. This is what He said in cap. liv, 1: "Rejoice, thou barren, that bearest not, etc., for many are the children of the desolate, more than of her that hath a husband." Again, "let not the eunuch say," that is, the celibate and virgin: "I am a dry tree," that is, I am sterile and without offspring. Whence follows: 4 and 5. FOR THUS SAITH THE LORD TO THE EUNUCHS: THEY THAT KEEP MY SABBATHS (who shall worship God holily, and shall be true worshippers of God, as I said verse 2), I WILL GIVE TO THEM IN MY HOUSE, AND IN MY WALLS A PLACE. — He speaks literally of natural and castrated eunuchs, as I said; but under these he symbolically understands voluntary and spiritual eunuchs (for to them indeed he will rise up, presently it will be evident), "who have castrated themselves" by purpose or vow of celibacy "for the kingdom of heaven," as alluding hither, Christ says, Matt. xix, verse 12. For to such God here promises in the Church and in heaven a name more glorious and more lasting than they could have from their sons. Thus explain St. Jerome, Cyrillus, St. Augustine, lib. De S. Virgin. cap. xxiv, and lib. XIV Contra Faustum, cap. ultimo; St. Basil, lib. De Vera virgin.; Ambrose, Exhort. ad virg.; Gregory, III part. Pastor. cap. xxix; Rupertus and others. And this Forerius proves here at length. First, from the word נלוה nilva, which although it pertains to all Christians in part, yet fully pertains only to the celibate and Religious state; for Religious and Clergy are as it were Levites, bound to the service of God and the temple, and have devoted themselves entirely to His worship. Whence these are "a dry tree," that is, without generation and offspring. Secondly, from that they keep my sabbaths. For the celibate, as monks and nuns, before all other Christians, celebrate perpetual sabbath to God, while they spend nights and days in psalmody, prayer, meditation and reading of Holy Scripture, as Philo, Eusebius and St. Jerome relate that the Essenes, their forebears, did. Thirdly, from the word they have chosen. For who choose more those things which please God than Religious, who embrace not only the precepts but also the counsels of God, who with Mary have chosen the better part? Whence they have chosen signifies celibacy to be a counsel, not a precept; wherefore in place of reward, an eternal name is given to him. Fourth, from what follows: "And they shall keep my covenant." For who are there in the Church of God, who, lest they violate the covenant of God even in the least things, bind themselves with stricter discipline, except true monks, who for this purpose enter into a new and voluntary covenant with God, when through the vows of profession they bind themselves to Him, and as it were enter into a spiritual marriage with Him? For this is their state, this their profession, this their holy institution, of which the Prophet speaks. If any of them violate this, and live shamefully, this is the vice of the man, not of the institution, who thereby brings upon himself a heavier damnation, in that he defiles a holier state, and brings upon it ignominy and reproach among the laity. The Prophet names these spiritual eunuchs before others among the followers of Christ, because their virtue, celibacy and virginity are lofty and heroic, and surpass all the powers of nature; for it plainly conquers lust, to which nature, corrupted, most vehemently stimulates and draws man. Whence the Gentiles, even in the time of the Apostles, admired this virtue above others in Christians. This is what St. Peter says, in his first epistle, chapter iv, 4: "Wherein they wonder that you run not with them into the same confusion of luxury." For, as St. Basil teaches, in his book On True Virginity, at the beginning: "As iron draws the magnet, so the Lamb draws the male." Wherefore he teaches there, near the end, that a virgin ought mystically to keep the Sabbath, as Isaiah says here: "The Sabbath," he says, "is understood not in work, but in the cessation of work. He wishes therefore the virgin to keep Sabbath, so that she may not guard virginity by working, but without the motion of work may preserve integrity inviolable. As a likeness of God," he says, "the virgin is formed on earth from soul and body. Let her therefore keep Sabbath mystically, not her foot, not her hand, not her eye, not any other member whatsoever, but not even let her move her mind to corrupt natural beauty; but let her persist, as a splendid image of divine Majesty solid, and to every image, to every deed always and continually standing on rock; lest anyone, whether creeping in through the eyes, or through the ears, or through any other sense whatsoever, either move the soul into dire images of God, or with confused primitive forms, inscribe upon it their own most wicked and licentious things;" and again below: "If you wish virginity to remain with you and inviolable in you, celebrate perpetual Sabbath, that is, remain as you were born. Do not move your hand to touch a man, nor unfold your folds, nor gather them loosened, nor corrupt inviolate members by joining them with members of the other sex; but remain what you are in the chamber of your heart, and seek nothing further. Keep Sabbath within yourself, doing nothing that may be loosed in you which is in you by nature." This sense is heretical, and colder than eunuchism, and therefore was rejected and reprobated by the Fathers, in verse 4 cited. Therefore the Prophet, in his own manner, rises from natural eunuchs to spiritual ones, that is, the celibate, the continent and virgins. To these therefore, if they have lived holily, if they have kept the covenant and vows, if they have kept the Sabbath, that is, the worship of the Lord, God promises He will give them a name better than they could have from sons and daughters, if they had begotten them. You will ask, what is this "name"? I answer, first, "name," that is, memory, fame and glory; for these children procure for parents. Whence in Scripture children are called the "name, glory, crown, life and lamp" of parents; for children cause the memory of parents to shine: hence from parents through children the eternity of name is sought, and often acquired. Second, "name," that is, offspring, and more illustrious and lasting progeny. Thus the Tekoite says to David, II Kings xiv, 7: "They seek to extinguish my spark (my son) which is left, that there may not remain to my husband a name," that is, posterity, which may preserve the name and memory of the man. Thus the name of God is Christ the Son of God: the name of Julius is the son of Julius. Whence Martial, in book VI, concerning the son of Domitian, sings thus: Be born, promised name to Dardanian Iulus, True offspring of God: be born, great boy. See our Martin of Roa, book III of Singularities, chapter xi. Tertullian beautifully begins his book On Modesty thus: "Modesty is the flower of morals, the honor of bodies, the ornament of the sexes, the integrity of blood, the faithfulness of lineage, the foundation of holiness, the prejudgment of every good mind; although rare, and scarcely perfectly achieved, and hardly perpetual; yet it will dwell in the world to some extent, if nature has prepared the way, if discipline has persuaded, if censure has restrained." But excessive love and honor of modesty led Tertullian into error, so that he thought adulterers and fornicators, even if penitent, should not be received back by the Church: for he attempts to persuade this throughout the whole book. And St. Cyprian, in his book On the Dress of Virgins, following his teacher Tertullian: "That flower," he says, "is of the ecclesiastical seed, the ornament and adornment of spiritual grace, a joyful disposition, a work of praise and honor complete and uncorrupted, the image of God corresponding to the holiness of the Lord, the more illustrious portion of the flock of Christ. The Church rejoices through them, and in them the glorious fruitfulness of the mother Church flourishes abundantly." And St. Ambrose, in his book On the Institution of Virgins, chapter 15: "The lilies of Christ," he says, "are especially the holy virgins, whose virginity is splendid and immaculate." And chapter 18: "A virgin is a royal chamber who is not subject to a man, but to God alone." And in his book On Virginity: "This (virginity) sought itself from heaven, that it might imitate it on earth. And not without reason did it seek for itself a manner of living in heaven, she who found for herself a spouse in heaven, while passing through clouds, air, angels and stars,
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5. I WILL GIVE THEM IN MY HOUSE, AND IN MY WALLS A PLACE — honored and first, so that they may be honored even by kings and princes. Likewise, in heaven among the Angels I will give virgins an illustrious place, as St. Basil says presently to be cited. Whence for place in Hebrew it is יד iad, that is hand, that is a separated and selected part, lot, degree and place. Thus Vatablus and Forerius. Secondly, Sanchez: I will give them a hand, that is, he says, I will help them, defend and strengthen them, so that against the assaults of the flesh, the world and the demon, for chastity they may stand firmly, and keep it inviolate. For this promise of aid is like a reward, which wonderfully animates the celibate in their purpose, while they think themselves to be peculiarly the care and concern of God, and by him continually aided and protected, indeed surrounded by the walls of God. Surely the cloisters of monasteries, what are they but the walls of God? Thirdly, the same Sanchez: I will give them a hand, that is, he says, a spiritual covenant and marriage with them I will enter into. For this is wont to be entered into, when those covenanting, as bridegroom and bride, mutually give and receive hand to each other: For those who, that they may be devoted to God alone, and give themselves wholly to his will, have renounced all worldly pleasures and loves, in turn gain for themselves all the love of God, and by him are led into the chamber of the purest familiarity and delights. AND A BETTER NAME (that is before, for this is Hebrew מן min, comparative) THAN OF SONS AND DAUGHTERS: AN EVERLASTING NAME I WILL GIVE THEM, WHICH SHALL NOT BE TAKEN AWAY. — Peter Martyr thinks these things are promised to natural eunuchs: for neither are spiritual eunuchs superior to the married, so that they might rather deserve and obtain a name. He himself teaches in his errors that virginity is not superior to marriage. The Word of God found in the very bosom of the Father, and drew it in with his whole breast." And lib. III, epist. 15: "What shall I say how great is the glory of virginity, which merited to be chosen by Christ so as to be also the corporeal temple of God, in which the fullness of divinity dwelt corporeally?" You will ask secondly, how do both this name obtain the celibate and virgins? I answer, first they obtain it, because from the virtue of virginity and religion they gain a greater name than from the abundance and excellence of children: for virtue perpetuates and makes eternal a name more than offspring, especially since it is often degenerate, which makes the whole progeny execrable and shameful, says St. Basil; and so there is no family lasting through several centuries, which does not have more offspring in hell than in heaven. Even the pagan Epaminondas felt this, the first and last prince of the Thebans. For he himself remained celibate, so that he might be wholly devoted to the republic and its defense and propagation: and when many persuaded him to marriage, so that he might propagate offspring and name, he answered: "For seed I leave the victory of Leuctra," which will be immortal. Whence deservedly Agesilaus king of the Lacedaemonians, when he saw him, though his enemy, proceeding magnificently in the line of battle, exclaimed: "O magnificent man!" Plutarch is witness in his Life. Add: sons, and all families from the condition of mortality, in the course of time fail, leaving the race entirely without name, says St. Basil. But the celibate and virgins, as he says, "receive the nature of Angels, and the perpetual dignity of succession, themselves sufficient to themselves in eternal life for the succession of the race." Much therefore greater and more lasting a name do the celibate obtain in the Church, that is in heaven and on earth, St. Basil, Jerome, Augustine, Gregory, Benedict, Bernard, Dominic, Francis, and their followers. Likewise St. Catherine, St. Agnes, St. Cecilia (whose body here in Rome is preserved incorrupt after 1300 years, and therefore her temple shines with marble and eighty silver lamps, always burning), St. Agatha, St. Dorothy, St. Febronia, St. Flavia Domitilla, St. Clare, and innumerable other virgins, whose name and memory, in temples, monasteries, disciples and posterity, in feasts, images, histories, praises, hymns, litanies, and other ways is celebrated. And deservedly; for, as Wisdom says, cap. iv, vers. 1: "O how beautiful is the chaste generation with glory! for the memory thereof is immortal; because it is known both with God and with men, and in perpetuity crowned it triumphs." Again, virginity is an angelic virtue, and virgins are earthly angels, and heavenly men, as St. Augustine, St. Gregory of Nazianzus teach, who calls "virginity" "the rival of angelic glory," St. Bernard and others. See the sayings at 1 Cor. vii, 25 and seq. "Virginal integrity," says St. Augustine, On Virginity cap. xiii, "is an angelic portion, and in corruptible flesh a meditation of perpetual incorruptibility." Wherefore our Viegas, in Apoc. xiv, Comment. II, sect. 6, num. 4, expounds this passage thus: "I will give a better name than the sons," that is, before the Angels. For "sons" here are called all the elect; and without doubt virgins also are sons, nor ought they to have been opposed to sons. Therefore when a better place and name before the sons is promised to virgins, they seem to be preferred before the Angels. And deservedly: because in the Angels virginity, which is a virtue, cannot be found; on this account virgins excel the Angels. For this reason the angel did not permit himself to be adored by John, Apoc. xix, 10, saying: "Do not do so, for I am thy fellow servant," as if to say, We are equals in virginity: for I am a virgin by nature, thou by virtue; therefore with equal and like condition in the heavenly court we serve God our chief. Thus Viegas piously and more mystically than genuinely and literally: for that by sons the Angels are not understood here is plain, because he adds, "and daughters:" but it is certain that among the Angels there is no sex, nor daughters or females. Again, virgins obtain a greater name: because virginity before other virtues adorns and illustrates the whole man. Hear St. Bernard, sermon 85 in the Canticles: "Nothing is clearer than this light, nothing more glorious than this testimony, whose truth shines in the mind, and the mind sees itself in the truth. But what kind? Chaste, modest, fearful, circumspect, admitting nothing whatever that would diminish the glory of the conscience bearing witness, in nothing conscious to itself that it should blush at the presence of truth, whereby it is forced to turn away its face, as if confused and repelled by the light of God. This truly, this is that comeliness which above all goods of the soul delights the divine gaze." He then adds: "This splendor of the soul bursting forth with its rays, the image of the mind receives in the body, and spreads through the limbs and senses so that all action thence shines forth, speech, look, gait, laughter (if indeed laughter), mixed with gravity, and full of propriety; when namely the motion, gesture and use of all the limbs and senses shall have appeared serious, pure, modest, wholly free from insolence and wantonness; then alien from levity, then from sloth, but suited to equity, serviceable to piety." Then he concludes: "Blessed the mind which clothes itself with this ornament of chastity, and a certain whiteness as it were of heavenly innocence, which claims for itself a glorious conformity not with the world, but with the Word, of whom it is read that he is the brightness of eternal life, the splendor and figure of the substance of God." And St. Basil, lib. On True Virginity: "The holy virgin," he says, "will show herself both in habit, and in gait, and in all bodily movement: so that those who happen to meet her, beholding as it were a living image of God, may incline their face to reverence, and to admiration of holiness, and admonished of honest virtue, may carry away a modest and sober mind. Let them venerate, I say, the look of the virgin, and, as I said, as if to a divine image, reverently give way from the path." And further down: "The spouse of the Lord, since she can neither escape his gaze, nor his ears, nor his presence, does all things in his eyes. Wherefore it is necessary to know that the virgin, whether she speak anything alone, speaks in the ears of the spouse; whether she do anything alone, he observes this carefully; whether she think anything, this he has known and explored more quickly in the very motion of the heart, etc. As if therefore with the spouse present, and observing and hearing all things, the virgin will conduct herself in all things. She will therefore first reverence herself, and her own conscience, even if she be very much alone; then the guardian Angel standing by her: let her know that she is an animated vessel of Christ. To such in place of a human name, I will give an immortal name of the Angels, so that the most beautiful part of heaven may have a place to dwell, and a most distinguished place among the Angels, and an indelible name for the splendor of surpassing virtue." These and more things scattered throughout that book St. Basil. Wherefore St. Augustine, in the book On Virginity, holds that by the name here is signified the proper glory, by which virgins are distinguished from other Saints, just as by a name men are distinguished. Hence also in the Apocalypse xiv, 4, it is said of them: "These are they who follow the Lamb whithersoever he goeth: for they are virgins." And verse 3: "And they sung a new canticle; and no man could say the canticle, but those hundred and forty-four thousand, who were purchased from the earth." By this canticle, therefore, as also by the name, they are distinguished from others. This name therefore signifies the glory and joy proper to virgins, which will be, says St. Augustine, "the joy of the virgins of Christ from Christ, in Christ, with Christ, after Christ, through Christ, on account of Christ." This name therefore is the halo of virgins. Secondly, by "name," that is, the offspring of celibacy and virginity are sons and daughters; not of the flesh, but of the spirit, and these many and various. The reason a priori is, that virgins are the brides of God, and married to Christ, as I have taught in II Corinthians xi, 2. But these nuptials, and this union with God cannot be sterile and unfruitful: therefore the offspring of this union are spiritual, not carnal: namely, first, works of piety, devotion and virtues, understanding of Holy Scripture, as St. Bernard says in the place cited, books written or published, etc. Piously again St. Bernard to a virgin sister On the Manner of Living Well, chapter xxii: "You truly, sister beloved to me in Christ, do not say: Behold I am a dry tree; do not say: Behold I am a barren tree: because, if you love Christ your spouse, and fear him as you ought, you have seven sons. The first son is modesty, the second patience, the third sobriety, the fourth temperance, the fifth charity, the sixth humility, the seventh chastity. Behold by the grace of the Holy Spirit, without pain from an incorrupt womb you have borne seven sons to Christ, that it may be fulfilled in you what is written: Because the barren hath borne seven. These sons, whom you have borne to Jesus Christ your spouse, you ought to nourish, cherish, suckle, refresh, comfort and chastise." Secondly, works of almsgiving and other offices of charity, to which an unmarried virgin can devote herself, whose cares are not consumed by family. Thirdly, holy examples, by which they bring many to the service of Christ, and thus they bear them to God, as St. Jerome says. Thus St. Cecilia brought her husband Valerius, her brother Tiburtius, and others, not only to the faith of Christ, but also to virginity and martyrdom with her. Whence the Church sings of her: "Lord Jesus Christ, sower of chaste counsel, receive the fruit of the seed, which thou hast sown in Cecilia." And: "Cecilia thy handmaid, O Lord, served thee like a bee, industrious to thee." Thus St. Constance, daughter of Constantine the Great, by her prayers, admonitions and examples, brought two daughters of Gallicanus to the faith, chastity and holiness: and converted Gallicanus himself, her spouse, through the holy eunuchs John and Paul, to Christ, to chastity and poverty, and contempt of the world, and to undergo martyrdom for him, as is related in the Life of Saints John and Paul on the 26th of June. Thus Saints Julian and Basilissa, spouses and virgins, bore to Christ innumerable offspring, he men, she women, as their admirable Life on the 9th of January relates. We read the like of others. Nay, even today we see the zeal of individual souls kindled by God in pious and devout virgins, and they gain many for Christ, so that in place of earthly offspring, which they have despised, they offer spiritual children to God, that they may not be barren, but may compensate for carnal sterility by spiritual fruitfulness. Wherefore St. Marcellina, sister of St. Ambrose, when she received the veil of virginity from Liberius the Roman Pontiff in the basilica of St. Peter in Rome, on the very Nativity of Christ, heard from him: "You have chosen a good marriage, O virgin!" Hear St. Ambrose writing and expounding these things to her, book III On Virgins, at the beginning: "He (Liberius) when on the Nativity of the Saviour at the Apostle Peter, you signified your profession of virginity, also by the change of garment (for what better day than that on which the Virgin acquired posterity?) and also to the many maidens of God standing by, who vied with one another for your companionship: You have chosen, he said, daughter, a good marriage. Do you see what a great multitude has assembled for the Nativity of your spouse, and no one departs unfed? He is the one who, invited to a wedding, turned water into wine. In you also he will confer the sincere sacrament of virginity," etc. Thus it came to pass. For Marcellina converted her dwelling here in Rome into a monastery, which stands between the Capitol and the Fish Market, holy and renowned with the perpetual succession of virgins. Fourth, St. Augustine affirms that the very joys of virgins are the children of chastity. For she lacks bodily children, but in place of children she brings forth joys, in place of a daughter she generates gladness of mind. Hear him himself in book VIII of the Confessions, chapter xi: "Chastity itself, he says, is by no means barren; but a fruitful mother of children, of joys, from you as husband, O Lord." Fifth, the Blessed Virgin, mother and sister of virgins, brought forth the most noble and most fruitful offspring, namely Christ the Son of God, who begat for God and heaven innumerable sons. Hence St. Ambrose, book III, epistle 25: "The Virgin, he says, gave birth to the salvation of the world, the Virgin bore the life of all. Therefore virginity alone ought not to be, which has benefited all in Christ. The Virgin carried him whom this world cannot receive or sustain." And in the book On the Institution of Virgins, chapter xiv: "In the womb of the virgin, he says, at once a heap of wheat and the grace of lily flowers was germinating: for both a grain of wheat was germinating, and a lily. But because from one grain of wheat a heap was made, that prophetic word was fulfilled: And the valleys shall abound with corn; because that grain, having died, brought forth much fruit," John xii, 24. Here therefore this is true: Nor is any parent more fruitful than your mother, so many good things through childbirth which she alone gave. Finally, the bodily offspring of virgins are not their own, but those of others, namely of the married in that province: for God brings it about that where many virgins are and dedicate themselves to God, there wives are more fertile. And he gives this as a kind of compensation for virginity both to the virgins themselves and to the commonwealth. St. Ambrose teaches this against the Gentiles, who thought that by the celibacy of Christians the Roman Empire would be deprived of human offspring, as if from certain experience, in book III On Virgins: "If anyone, he says, thinks that by the consecration of virgins the human race is diminished, let him consider that where there are few virgins, there are also fewer men: where the study of virginity is more frequent, there also the number of men is greater. Learn how many the Alexandrian Church and the whole Eastern and African Church were accustomed to consecrate yearly. Fewer men come forth here than virgins are consecrated there. From the very use of the whole world, therefore, virginity is not considered useless, especially since through the Virgin salvation came to make the Roman world fruitful." Thus God gave to Anne, in place of Samuel offered to him, five other offspring. Let parents note this, and when they have sons or daughters who wish to dedicate themselves to God and to chastity, let them not resist, but rejoice, and congratulate both them and themselves, and let them hope with certainty that God will give them other offspring in return, and will bless them and their family in good things. To this passage of Isaiah the Wise One alludes, chapter iii, 13, when he says: "Blessed is the barren and undefiled, who has not known a bed in sin, she shall have fruit (that is, reward, or offspring, thus Peter Nannius) in the visitation (in Greek, visitation, namely on the day of judgment) of holy souls; and the eunuch, who has not wrought iniquity with his hands: for there shall be given to him the chosen gift of faith (that is, the reward of faithfulness), and a most acceptable portion in the temple of God. For the fruit of good labors is glorious." Learn here how great in name and dignity, how great in price, merit and reward before God, Angels and Saints is chastity and virginity. The Apostles knew this, and the Apostolic men, who suffered martyrdom for chastity, whose leader was St. John the Baptist, who on account of his rebuke of the incest of Herod with Herodias, was crowned with martyrdom. Second, St. Matthew, who, in order to confirm the royal maiden Iphigenia, consecrated to God by vow, in her holy purpose, and to publicly resist the king Hyrtacus seeking her, was slain while sacrificing at the altar, and offered himself together with the spotless Lamb to God in sacrifice: wherefore he is deservedly called by St. Hippolytus, in the book On the 12 Apostles, "a victim and sacrifice of virginity." Third, was St. Paul, who when he converted the concubines of Nero to the faith and turned them away from his concubinage, did not hesitate to bring upon himself his wrath and the sword to his neck. Fourth, was St. John the virgin, and a herald of virginity equally as of faith in Asia, as is evident from Apocalypse ii, 20, and chapter xiv, 1, who therefore by the foul Domitian was cast into a vat of boiling oil, and crowned the praise of martyrdom with a miracle, in that he came forth from it unharmed and more vigorous. Fifth, was St. Clement the Pontiff, who Flavia Domitilla, the niece of the Emperor Domitian, betrothed to Aurelian, did not hesitate, having given her a veil, to consecrate a virgin to God, and to expose himself and all Christians to the fury of Domitian. Who politically prudent would not have said this to be an imprudent deed and counsel? But he who was prudent in God knew how much God held virgins in esteem, and how much also Martyrs for her. He knew that he and his were the care of God, he knew it to be strong and heroic not to yield to threats and death, especially such as are directed against so precious a gem of virginity. For it is better to lose life than to lose one's own or another's virginity. Sixth, was St. Caius the Pontiff, kinsman to the Emperor Diocletian, who in that he confirmed Susanna his niece, betrothed by Diocletian to Maximian the partner of empire, in the resolve of virginity, and encouraged her to undergo martyrdom for it, when she herself was beaten by Maximian, crowned the laurel of virginity with the purple of martyrdom. Now what a name in heaven and earth do they obtain, and throughout all eternity shall obtain, the heroines St. Cecilia, St. Agnes, St. Lucy, St. Dorothy, St. Agatha and countless others, who held virginity dearer than life, and immolated themselves as victims to God for it?
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6. AND THE SONS OF THE FOREIGNER, — Gentiles. He repeats and confirms what he said at verse 3. THE SABBATH, — that is the worship of God, as I said at verse 2. KEEPING THE COVENANT, — observing the conditions of the covenant, namely my laws and commandments.
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7. TO MY HOLY MOUNTAIN, — to Zion, that is to the Church. See what was said at chapter ii, verses 2 and 3. I WILL MAKE THEM JOYFUL IN MY HOUSE OF PRAYER. — The Jews went rejoicing to the temple, as to the house of the Lord, and there exulting prayed, sang, played psalms with all musical instruments, and feasted from the victims offered to God before the Lord. Hence David says, Psalm cxxi: "I was glad at the things that were said to me: We shall go into the house of the Lord." Greater is the joy of Christians in their temples: for there is the house of prayer, and the house of God, in which God truly and bodily dwells in the Eucharist, so that he may hear and answer those who pray before him, and console and gladden them; not only Jews, but all Gentiles and peoples. There therefore the devout, dealing familiarly with God, spend long and pleasant hours. This therefore God signifies here, namely that the joy and delights of Christians shall be in the house of prayer, in which they converse with God, and therefore he asserts that it shall be his house, a house of prayer. Note: The Church is a "house of prayer," because in it nothing ought to be treated except the cause and business of the soul with God, namely to ask God for pardon of sins, victory over vices, strength and increase of virtues, constancy in temptations, progress and perseverance in grace and virtues, a happy death, salvation and beatitude. Secondly, not badly does Sanchez say, "of prayer," that is of an oratory, or temple. But it comes to the same sense: for an oratory is directed to prayer, and is named from it. Hence both among the Greeks and Latins the church is called proseucha: because in it proseuche takes place, that is prayer. Morally, see here what reverence ought to be shown to temples, and how from it vain conversations, wanderings, commerce, base looks and thoughts ought to be kept away. Truly St. Chrysostom, homily 36 on I Corinthians: "The Church," he says, "is not a barber shop, or a perfumer's shop, or a workshop of commerce; but a place of Angels, a place of Archangels, the royal palace of God, heaven itself. Here nothing but holy things ought to sound." But more sharply in homily 40 to the People: "That a thunderbolt is not hurled, not only at these, but also at us, is it not to be wondered at? For these things are worthy of a thunderbolt. The king is present, he reviews his army; you stand under his eyes laughing, and you despise laughter?" Nay, Christ himself, Matthew xxi, 13, casting out those who sold and bought in the temple: "It is written," he says, "My house shall be called the house of prayer: but you have made it a den of thieves." See what was said on Leviticus ix, at the end of the chapter. THEIR HOLOCAUSTS. — "Holocausts," properly so called, of Christians are the sacrifices of the Eucharist. For these not only Jews, as in the old law, but also Gentiles offer to God. For from the Gentiles priests and ministers have been appointed. But "holocausts" metaphorically and mystically are praises, prayers, hymns and any works of virtues. For these are the calves of our lips, and sacrifices of praise, which all the faithful offer to God. Thus St. Jerome.
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8. WHO GATHERETH TOGETHER THE DISPERSED OF ISRAEL. (Forerius properly understands by Israel the Jews. For he treats of them in the following question, as if to say: Think not, O Jews! when I call strangers, that is, Gentiles, to the Church, that you are excluded from it: for the Church shall be as much yours as that of the Gentiles; wherefore just as the Gentiles, so also you scattered throughout the whole world I shall gather to it. Whence he subjoins): YET WILL I GATHER TO HIM (namely Israel) HIS GATHERED ONES, — that is, his people and his children. For these are the children of the synagogue, that is, of the congregation, and therefore are called his gathered ones. Now "his gathered ones," that is, his to-be-gathered ones, or those who in God's foreknowledge and predestination are elected, called and gathered to it. This is what Luke says, Acts cap. xiii, 48: "As many as were ordained to life eternal believed." But Sanchez understands by Israel mystically any of the faithful. St. Jerome favours this, who says that St. John alludes to this, when he says cap. xi, 51: "That Jesus was to die for his nation (his own), and not only for the nation, but that he might gather together in one the children of God that were scattered (among the Gentiles);" and St. Peter, when in his epistle I, cap. i, vers. 1, he writes: "To the elect sojourners of the dispersion of Pontus, Galatia," etc. For the Gentiles are called the dispersion, that is, the dispersed, both because gathered together in the building of the tower of Babel, they were dispersed by God throughout all the regions of the world; and because they are opposed to the Jews, who were the synagogue and congregation of God gathered in Judæa and the temple of Jerusalem; whereas on the other hand the Gentiles, like sheep left behind and scattered, wandered and roamed through various idols, religions and superstitions. Hence the Jews say of Christ, John cap. vii, 35: "Doth he mean to go unto the dispersion of the Gentiles, and teach the Gentiles?" ALL THE BEASTS OF THE FIELD, COME TO DEVOUR. — Many, by the beasts of the field, understand the enemies and devastators of the Jews, both the Assyrians, and the Chaldæans, and the Romans, as if he said: I shall gather together the scattered Israelites through Christ: but first on account of their crimes I shall lay waste and punish them through the Romans and other enemies. Thus St. Jerome, Forerius and Hugo. Secondly, the Septuagint translates: All beasts, come and eat. Whence St. Cyril thinks that the Gentiles, who were formerly wild and barbarous, now converted, are here invited to the Eucharist. But I say these things pertain to the times of Christ. For when he had said that the dispersed Israel were to be gathered by him, and foresaw in the spirit that the Scribes and Pharisees would persecute and kill Christ, and alienate Israel from him, and therefore would destroy his nation and commonwealth through Titus and the Romans, and would cause Christ, the Jews being rejected, to call the Gentiles in their stead; touched with deep sorrow and indignation, suddenly and abruptly he breaks forth, and calls forth the beasts, that is, the Romans, and other nations subject or confederate to them, and the Scribes and Jews to be punished and overthrown. Thus St. Jerome, Cyril, Theodoret, Adam, Forerius and others throughout.
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10. HIS WATCHMEN ARE ALL BLIND. — "Because they did not see in deed what they perceived in profession," says St. Gregory, XXV Moral. cap. x. Here he gives the reason why "beasts," that is the Romans, were to be called by God to the destruction of Judaea, namely because his watchmen, that is the teachers of Israel, of which mention was made in verse 8, namely the Scribes and Pharisees, were blind. For they were devoted to and blinded by their own ambition, gains and desires. Whence they were unwilling to recognize from the Scriptures the time of the Messiah and Christ himself, and the salvation brought by him. Hence they could neither foresee nor predict the impending evils and destruction of the people; wherefore Christ, alluding to this, Matt. cap. xv, 14, calls them "blind and leaders of the blind;" although they themselves considered themselves most keen-sighted and lynx-eyed. Note "all," that is many, most. For not all the pastors of the Synagogue could err at the same time; for thus the whole Church would have erred at that time, and would therefore have failed. See the Canon which St. Augustine gives, lib. De Unitate Eccl. cap. xii. Add that there is one reason for the old Synagogue, another for the Church of Christ; for to this Christ promised that his faith would not fail, Luke cap. xxii, vers. 32, and I Timothy iii, 15. SEEING (that is prophesying and announcing to the people) VAIN THINGS, — that is false things, saying: "Peace, peace, when there is no peace." Again "vain," that is futile, curious things which tickle the ears of the people, but do not touch or heal the mind, heart and vices. For thus dogs, seeing the moon move at night, thinking it to be a living animal, for example a thief approaching, bark, but with vain and empty barking: thus also these barked at the moon. SLEEPING. — Lazy dogs are drowsy; whence if they see and hear anything (for they are keen of hearing), they raise their head slightly and look; but soon again they recline it into sleep, and conduct themselves as if they had seen nothing. Such were the Scribes and Pharisees; for although they read that Christ would be born in Bethlehem, that the Magi would seek him, at their coming they raised their head slightly and unrolled the Scriptures; but soon again they gave themselves over to their sleep. They did the same in other matters which pertained to the salvation of the people. Thus Foreri: "A shepherd incurs no small loss to himself who sleeps outside the sheepfold of the sheep. For the sleepiness of shepherds is the joy of wolves," says St. Ephrem, tract. De Timore Dei, tom. III, at the beginning. On the other hand the Egyptians signify a good prince and ruler by a watchful dog. Hear Horus, lib. I, hierogl. 38: "They indicate a magistrate or judge by painting a dog, and next to it a royal garment." For just as a dog has the keenest and most watchful eyes, so ought a magistrate also to have. DUMB DOGS. — A dog is useful for this alone, that it barks, and by barking indicates and drives away thieves: but if it be dumb and silent, either by nature or by disease, or by a morsel thrown into its mouth by a thief, it is useless, indeed harmful, both because it is by nature voracious, and because the master rests secure in its vigilance and barking; otherwise he himself would keep watch against thieves or have others do so. Thus the Scribes and Pharisees were dumb dogs, because they devoured the substance of their flock and people, consumed the milk, took away the wool, ate the flesh, otherwise useless, indeed harmful to the commonwealth, because they rose up against Christ the author of salvation. Whence secondly, Epiphanius, lib. III Contra Antidicomarianos, "dumb dogs," he says, that is rabid: for rabid dogs do not bark, but silently bite anyone, even their masters. For in their madness they do not recognize these, but rush upon them and rage against them equally as against strangers. Such were the Scribes and Jews, who, as if rabid, rushed upon and raged against their Lord and Saviour Christ, and the Christians. Similar to this proverb are those of the ancients: "He has an ox in his tongue;" that is, corrupted by money he is silent. For there was a coin, namely a didrachma, marked with the image of an ox, which was therefore called "ox." Another similar to this is: "Many owls sleep under the tiles," that is money lies hidden under the tiles, and is covered by them. This servant used when he would indicate the theft of his master. For the Athenians were accustomed to mark the coin which they called a tetradrachma with an owl and the head of Minerva. NOT BEING ABLE TO BARK, — because they were prevented by being stopped up, or by a morsel of gold or gifts, as verse 11 says, or by the same crime which they ought to have rebuked. For how will he bark against the avaricious, the luxurious, the proud, etc., a teacher or preacher who is avaricious, luxurious, proud? For his own avarice, luxury, pride closes his mouth and throat, as St. Gregory rightly teaches in lib. I Regum, cap. iv. Plutarch relates in the Life of Demosthenes that he was corrupted by gold from Harpalus. The next day, he says, with his neck carefully bound with wool and bandages, he came forward to the assembly, and when he was urged to speak, he indicated by a gesture that his voice was blocked. There the witty men, making jests, said that it was not quinsy, but silver-quinsy that had seized the orator in the night. Thus many today suffer from silver-quinsy, whom it would be fitting to punish with exile and to cure, as Demosthenes was punished. Furthermore, preachers are fittingly compared to dogs, on account of many analogies on both sides known everywhere. Wherefore the mother of St. Bernard, when she was carrying him in her womb, seemed to see in a dream that she was carrying in her womb a white puppy, having a red back, and barking; and when she consulted a holy man about this vision, she heard from him that this vision portended that he whom she was carrying in her womb would be an excellent preacher, who by his medicinal tongue would heal the wounds of many souls, and by barking would protect the Church of God against heretics and other impious men. Thus it is in the Life of St. Bernard.
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11. DOGS MOST SHAMELESS KNEW NOT SATIETY. — He called these dogs mute: now he calls them most shameless, both because like dogs they were impudent, forward and shameless; and because, as follows, their desire and gluttony was insatiable and inexhaustible, and consequently also their avarice and rapacity, as is evident in verse 12. Hence consequently their hatred of Christ was shameless and inexplicable, as these vices of theirs, which argued against them, says Theodoret. The shamelessness of a dog is well known, and shameless voracity, by which it so stuffs itself with food that it must relieve its burdened stomach by vomiting, and soon foully resorbs what it vomited: such were also among these shepherds, who vomited, so that they might again gorge themselves, as he said in chapter xxviii, verse 8. Thus Diogenes on account of his freedom of censure, and on account of the shamelessness by which like a dog he publicly indulged in venery, was called Cynicus, that is, canine, and a dog. Aristippus the philosopher and disciple of Socrates, when he saw Diogenes washing vegetables, approached him: "If Diogenes," he said, "knew how to use kings, he would not feed on raw vegetables." Against this Diogenes: "If Aristippus had learned to be content with vegetables, he would not be a royal dog," that is, he would not fawn upon King Dionysius, so as to obtain food from his court. Thus Laertius, book II, chapter viii. The same, when asked: "What is best?" Answered: "Freedom." Alexander the Great inquired of him: "Do you not fear me?" Then he: "What are you? Good, or evil?" Alexander answered: "Good." "Who then," said Diogenes, "fears good?" He convicted the king of not being to be feared, unless he professed himself to be evil. Thus Laertius, book VI, chapter ii. Again Alexander asked: "Do you desire or ask anything of me?" He answered: "Nothing, except that you not take away from me by your shadow the light of the sun, which nature gave me." The same: "He said that for salvation there is need either of faithful friends, or of sharp enemies, because the former admonish, the latter rebuke and reprove." The same called orators, who were held in the highest esteem among the Athenians, "servants of the crowd," because they were forced to speak for favor, and to fawn servilely upon the stupid multitude. The same, when asked why he was commonly called a dog: "Because," he said, "I fawn upon those who give, I bark at those who do not give, and I bite the wicked." The same, when asked: "Whose are you?" he said: Κοσμοπολίτης, that is, "a citizen of the world," who is at home everywhere, whence he fears exile from no one. The same, dwelling in a tub, when Alexander said he wished to help him, saying that he needed many things: "Which of us two," he said, "needs many things more? I, who desire nothing beyond a wallet and a cloak, or you, who, not content with your native kingdom, expose yourself to so many dangers, so that you might rule more widely; so much so that scarcely the whole world seems likely to be sufficient for your desire?" The same, to someone saying: "Many mock you, O Diogenes!" "And perhaps they are asses," he said. Another adding: "But they do not care about asses." "Neither do I care about them," he said. He attributed mockery to asses, because they frequently bare their teeth, presenting the appearance of mockery. The same, when asked: "What kind of dog are you?" for there are various kinds of dogs; for there are hunting dogs, there are fowling dogs, there are guardians of sheep and houses, there are those kept for pleasure, he answered wittily: "When hungry, I am a Maltese; when full, a Molossian;" meaning that when desirous of food he would fawn, when satisfied he would bite. These and more things Laertius records about Diogenes. You see therefore in Diogenes, as in a mirror, what dogs are, now freely barking, now fawning, now shameless. Most excellently indeed St. Ambrose to Ruffinus, master of the palace, who was striving to persuade Theodosius that he would obtain easy pardon for the massacre of Thessalonica perpetrated, and entrance into the church: "You seem to me, Ruffinus," he said, "to imitate the shamelessness of dogs. For although by your persuasion so cruel a massacre was committed, you nevertheless so brazenly hardened your face, that you are neither ashamed nor sorry for having raged with such fury against the image of God." With Ruffinus pressing on, and earnestly begging pardon, and saying that the Emperor would soon follow, St. Ambrose, inflamed with divine zeal: "I," he said, "Ruffinus, declare that I will prohibit him from entering the threshold of the sacred vestibule: and if the empire has changed into tyranny, I will indeed gladly receive the massacre." He spoke and did it, and broke the Emperor's spirit by his constancy. THESE SHEPHERDS KNEW NOT UNDERSTANDING. — Forerius rightly understands by shepherds princes and civil magistrates; for the Prophet turns away from ecclesiastical ones to these, and censures their avarice and gluttony: for from these arose their lack of wisdom, contrary to political wisdom, which is most necessary for government; whence Solomon sought it from God and obtained it, III Kings iii, 11. Others however understand by shepherds the Scribes and Priests, against whom he has been arguing up to this point. EACH ONE TURNED INTO HIS OWN WAY (wherever his avarice, gluttony, and its companion lust drew him, by which he allowed himself to be ruled, like cattle, as follows) THEY HAVE DECLINED.
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12. COME, LET US TAKE WINE. — This is a mimesis, concerning which see Canon XVII. For it is the voice of shepherds, that is, of the Scribes. For those dissolute men at symposia and drinking parties encourage one another and say: "Come, let us take wine, and let us be filled with drunkenness," that is, with wine or strong drink that intoxicates, as I said verse 2, chapter xxxv. Note: For the vigilance of shepherds nothing is so contrary as satiety and drunkenness; for this brings sleep, torpor, and dullness, both to body and mind: whence also those who keep dogs for vigilance take care lest they be satiated; for then they become torpid and fall asleep; but they eat short of satiety. AND IT SHALL BE AS TODAY, SO ALSO TOMORROW, AND MUCH MORE. — The obstinacy of the shepherds and their progress in drunkenness and other vices already mentioned is noted. These therefore are the seven vices of the watchers and shepherds which the Prophet here censures: first, blindness and ignorance; second, dumb sloth; third, idleness and negligence; fourth, gluttony; fifth, contempt of the laws by their own judgment, and dominion of lust; sixth, insatiable avarice; seventh, obstinacy. Let Bishops, Pastors and Priests, as well as princes and magistrates, see to it that these do not have a place or take hold in the Clergy of Christ, or in the commonwealth. For if these occupy them, what is to be hoped for their flock? Wherefore drunkenness or lust in a layman is a simple sin; in a priest and magistrate it is manifold, because it offends many, and drags them with it into the same pit and ruin. Therefore St. Peter gravely admonishes the Pastors of the Church, epistle I, chapter v, verse 2: "Feed the flock of God which is among you, providing not by constraint, but willingly according to God: neither for the sake of base gain, but willingly: nor as dominating over the clergy, but being a pattern to the flock from the heart. And when the prince of pastors shall appear, you shall receive an incorruptible crown of glory." But on this matter more things are to be said in Ezekiel, chapter xxxiv.
Machine translation from the Latin, not reviewed.
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Hic postquam promiserat liberationem a malis, incipit promittere salutem in collatione honorum. Et dividitur in partes tres. In prima ponitur salutis præparatio; in secunda salutis promissio, cap. 60: Surge illuminare Jerusalem; in tertia salutis collatae multa discreto, cap. 63: Quis est iste qui venit de Edom? Prima in duas. In prima ponitur præparatio ex parte salutem suscipientis; in secunda ex parte ipsius salvantis, c. 59: Ecce non est abbreviata manus Domini. Prima in duas. In prima dat præparationis salubre consilium; in secunda excludit inane remedium, ibi (c. 58): Clama, ne cesses etc. Prima in duas. In prima ponit consilii recipientium diversitatem, quantum ad constitutionem præmiorum; in secunda quantum ad evasionem periculorum, cap. 57: Justus perit, et non est qui recogitet in corde suo. Prima in tres. In prima ponit consilium; in secunda in recipientibus consilii fructum, ibi, Beatus vir qui facit hoc; in tertia in contemnentibus salutis defectum, ibi, Omnes bestiæ agri venite ad devorandum. Circa primum duo. Primo consulit debitam præparationem: Custodite judicium, vos prælati, quorum est judicare; facite justitiam, vos subditi, idest omnem virtutem, secundum quod ad alterum conformatur præceptis legis. Michææ 6: « Indicabo tibi, o ho- » mo, quid sit bonum, et quid Dominus requirat » a te. Utique facere judicium, et diligere misericordiam, et sollicitum ambulare cum Deo tuo. » Secundo promittit salutis propinquitatem: Quia juxta, idest prope est, salus mea, quia a me salvabimini post captivitatem, et justitia mea, quantum ad hostes, de quibus vos vindicabo.
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Supra 46: « Prope » feci justitiam meam, et non elongabitur. » Beatus vir qui facit hoc. Hic ponit fructum consilii in his qui suscipiunt: et primo ponit utilitatem, po-nens impletionis fructum: Beatus vir qui facit, opere explens, apprehendit, strenuus aggrediens. Psalm. 111: « Beatus vir qui timet Dominum, in » mandatis ejus volet nimis. » Et implendi modum. quantum ad cæremomialia, Custodiens sabbatum: sabbati namque observatio erat moralis quantum ad hoc quod quies in Deo ponatur, et quod aliquando divinis rebus vacetur ab aliis abstinendo; sed caeremonialis quantum ad temporis determinationem. Fuit autem determinatus eis dies septimus, propter opus creationis, quo adhuc nullum dignius praecesserat. Nobis dies primus, sive octavus, propter mysterium resurrectionis, quo natura condita in melius reparatur. Exod. 20: «Memento • ut diem sabbati sanctifices.» Et quantum ad moralia, Custodiens manus. Ps. 23: «Lovabo inter • innocentes manus meas.» Secundo ponit utilitatis universalitatem, Et non dicat: et primo excludit quorumdam, qui videbantur indigni, desperationem, vel propter defectum generis, quia non erant de genere Israel. Qui adhacret, servans praecepta ejus. Separatione, non faciens me participem salutis promissae.
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Roman. 10: «Non enim est di • stinctio Judaei et Graeci: nam idem Dominus • omnium.» Vel propter defectum virtutis generandi: Et non dicat eunuchus: ecce ego lignum aridum, impotens ad generandum, sicut lignum aridum ad germinandum. Prov. 11: «Justi quasi • virens folium germinabunt.» Secundo ponit promissionem: Quia haec dicit Dominus.
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Et primoipsis specialiter quantum ad eunuchos: Qui custodierint, quantum ad cultum religionis, elegerint, quantum ad obedientiam legis, tenuerint, quantum ad observantiam promissionis abstinenendi a malis: muris, habitationem in muris civitatis meae, nomen melius, quod servi mei et sancti vocabuntur, a filiis, idest quasi multos filios generassent.
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Et quantum ad extraneos: Et filios, idest dabo privilegia in quibus Judaei gloriarentur, ut colant, quantum ad spiritualem cultum, et diligent, quasi filii, ut sint ei in servos, et glorientur in ipsius domino. Et haec quidem fuerunt impleta in reversione populi de captivitate; secundo plenius in conversione gentium ad fidem Christi, sicut exponit Glossa. Secundo quantum ad omnes generaliter: Omnem custodientem sabbatum, ne polluat illud. Et circa hoc duo facit. Primo enim ponit promissionem, qua promittit sacri loci restitutionem, In montem sanctum. Supra 2: «Venite, ascendamus ad • montem: Domini.» Et quantum ad sacrificiorum acceptationem, Holocausta.
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Malach. 5: «Placebit Deo • sacrificium Judae et Jerusalem.» Secundo ponit explicationem ordinem: et primo quantum ad templi venerationem: Quia domus mea. Joan. 2 et Math. 21: «Domus mea domus orationis vocabitur.» Secundo quantum ad populi congregationem: Ait Dominus Deus, Israel, Congregat, gentes ei adhaerentes. Psal. 146: «Ædificans Jerusalem Do • minus dispersiones Israelis congregabit.»
Nota super illo verbo, Et dabo eis nomen melin, quod sancti habent nomen primo ex praedestinatione. Supra 49: «Dominus ab utero vocavit • me, de ventre matris meae recordatus est no • minis mei.» Secundo ex divina adoptione. 1 Joan. 5: «Videte qualem caritatem dedit nobis • Deus Pater, ut filii Dei nominemur et simus.» Tertio ex gratiae infusionе. Apoc. 2: «Tenes no men meum, et non negasti fidem meam.» Quarto ex mentis renovatione. Apoc. 2: «Vincenti • dabo manna absconditum, et dabo illi calculum • candidum, et in calculo nomen novum scriptum, • quod nemo scit nisi qui accipit.»
Nota, quod nomen Dei est diligendum, primo quia magnum ad timendum. Malach. 1: «Magnus • est nomen meum in gentibus, dicit Dominus.» Secundo quia sanctum ad venerandum. Lucae 1: • «Fecit mihi magna qui potens est, et sanctum • nomen ejus.» Tertio quia dulce ad meditandum. Supra 26: «Nomen tuum et memoriale tuum in • desiderio animae.» Quarto quia copiosum ad miserandum. Cant. 1: «Oleum effusum nomen • tuum.» Quinto quia efficax ad imperandum. Joan. 13: «Quodcumque petieritis Patrem in no • mine meo, dabit vobis.» Sexto quia virtuosum ad salvandum. Act. 4: «Non est aliquid nomen sub • caelo, in quo oporteat nos salvos fieri.» Septimo quia occultum ad sciendum. Prov. 50: «Quod • est nomen ejus, et quod est nomen filii ejus si • nosti?»
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Omnes bestiae agri venite ad devorandum. Hic cominator contemnentibus salutis defectum: et primo designat occasionis poenam: Omnes bestiae ad devorandum, eorum cadavera; secundo ponit culpam: et primo praelatorum quantum ad defectum in rigimine et praevisione periculorum. Speculatores: positi sunt enim praelati ad cavendum populo a periculis, sicut speculator ab hostibus: nescierunt, pericula praevide.
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Math. 15: «Sinite • illos: caeci sunt, et duces caecorum.» In correptione vitiorum, Universi canes. Latrare, contra vitia. Psal. 57: «Ego autem tamquam surdus non • audibam, et sicut mutus non aperiens os suum.» In admonitione agendorum, Videntes cana, promittentes eis prospera, cum imminentur adversa; et ita in peccatis nutrientes. Ezech. 22: «Prophetæ ejus • liniebant cos absque temperamento.» In spoliatione rerum, Et canes impudentissimi; quasi, sine aliquo pudoris freno subditos bonis suis spoliantes, nunquam satiantur. Psalm. 58: «Famem patien • tur ut canes.» Et quantum ad defectum in scientiae perfectione: Ipsi pastores ignoraverunt intelligentiam, legis et prophetarum. Proverb. 1: • «Intelligens gubernacula possidebit.» Psal. 81: • «Nescierunt neque intellexerunt; in tenebris am • bulant.» Secundo culpam subditorum, vel communiter omnium: et primo quantum ad propriam voluntatem, quod pertinet ad superbiam: Omnes in viam declinaverunt.
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Jerem. 16: «Unusquisque • ambulat in pravitate cordis sui mali, ut me non • audiat.» Secundo quantum ad eorum cupiditatem, quod pertinet ad avaritiam: Unusquisque ad avaritiam suam.
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Et erit; idest, si hodie laetamur in talibus, cras multo amplius. Jer. 6: «A minore • usque ad majorem omnes avaritiae student.» Tertio quantum ad voluptatem, quod pertinet ad carnis concupiscentiam: Venite. . . . et erit; idest, si hodie laetamur in talibus, cras multo amplius. Supra 22: «Et ecce gaudium et laetitia, occidere • vitulos et jugulare arietes, comedere carnes et • bibere vinum.»
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v. 4 « Haec dicit Dominus : custodite iudicium et facite justitiam, quia iuxta. est salus mea ut veniat et iustitia mea ut reveletur » ; — ut normam iuris ac iusti sequantur monet; eam eninr turpiter negligi iam in parte priore saepe acerbe conquestus est (cf. 1, 23; 5, 7. 23 etc.), in ea autem omnis ordo reipublicae et familiarum fundatur. Si igitur normam iuris a Deo datam sancte custodiunt et vita exprimunt, tunc salus Domini iam nune cuique prope adest et status ille rectus quem Deus efficere vult et hominibus inesse revera in opus deducetur (cf. 46, 13). Qua adhortatione id indicatur posse unumquemque se pro temporis ratione participem reddere salutis a Domino oblatae, dummodo normam iuris ac recti a Deo propositam observet; pro toto autem populo edicitur, quomodo se debeat praeparare ad periodum illam qua Deus insigni modo salutem et iustitiam revelare decrevit. A qua praeparatione et conditione dependebit, utrum bona illa maiore vel minore copia iis sint obventura. Salus autem Dei et iustitia insigni modo revelabitur ex orationibus in prima sectione consideratis per duos illos liberatores, Cyrum et servum Domini. Unde haec admonitio pariter ad utramque pertinet liberationem ad quam accipiendam animorum quaedam praeparatio exigitur. Atque revera non omnes priore illa oblata usi sunt. Proxime vero ex oratione antecedente et salute ultimo loco descripta salus et iustitia pleno sensu dicit illas misericordias David fideles, ergo ultimatim salutem messianicam. Ergo admonitio est generalis et legem exhibet Dei universalem qua in omni demum periodo hominis cooperationem ad bona divina accipienda exigit. Ut àutem normam iusti strenue prosequantur animis et, opere vitaque exprimant (facite), opus est religione, timore et cultu Dei; quare secundo loco vates et adhortatur et allicit. eos dicens beatos qui istis legibus insistunt
Anc. — Beatus erit qui Deum colit et iustitiam sequitur. AÀ qua beatitudine neque alienigena, neque eunuchus excluditur. Immo si eunuchus fide constanti Deo adhaeserit, honore praecipuo in domo Dei potietur; item alienigena qui Dei legem custodierit Deo erit gratus et acceptus, non minus quam Israelitae (56, 1-8). Vae autem impiis! Ruinae autem causa reponitur in socordia atque vesania et impietate ducum ac principum, qui ad indicia iudicii et ultionis ingruentis animos minime advertunt (56, 9-571, 2). Pari impietate tenetur maior populi pars : prophetas irrident et multiplici idololatriae impliciti sunt ei sedulitate magna operam dantes et timorem Dei omnino reiicientes (51, 3-11). Quare Deus impiis retribuet, secundum operá eorum; piis vero et iis qui resipuerint pro sua benignitate gratiam donabit et pacem abundantissime, dum impii continua tempestate iactentur (51, 12-91). Oratio haec arcte ad antecedentem pertinet. Postquam enim gloriam Sionis vel theocratiae instauratae descripsit (cap. 54) et ad talem gloriam et salutem omnes invitavit via demonstrata qua ad eam pervenire oporteat (cap. 35), hoc loco gloriam Sionis et indolem universalem novae theocratiae explicatius eo ostendit, quia remotis limitibus legis mosaicae etiam alienigenae et eunuchi (cf. Deut. 93, 4 seq.) locum et honorem praecipuum habebunt. Qua re simul illud iustificabit multos 58, 11 magis declaratur et quae 34, 18 et 35, 5 paucis dicta sunt uberius illustrantur. Magna emphasi vates urget spem beatitatis et honoris praecipui in theocratia unice collocari in Dei cultu et fideli observatione iustitiae. Ad quam observationem ut omnes stimulet, transit ad delineandam sortem illorum qui abiecto timore Dei cupiditatibus suis et sceleribus et idololatriae variis generibus indulgent. lis ruinam et interitum denuntiat et ita sibi viam parat sorte piorum atque impiorum inter se comparata ad notam illam clausulam : non est pax impiis. Hac vero impiorum sortisque eorum descriptione vates latius ea prosequitur, quae iam passim in huius sectionis orationibus tetigerat; scil. fore multos ex Israel qui Deo et servo Domini fidem et obedientiam denegent; ita 49, 4; 50, 11; 53, 1. 8. Impiorum miseria et poena descripta quasi a parte contraria (cf. 8, 24 seq. 29, 9; 30, 16. 33; 34, 1 seq.) stimulos addit ad prosecutionem verae iustitiae et salutis. Denique minime negligendum est quantopere propheta eiusmodi et adhortationibus et increpationibus indolem theocratiae novae esse spiritualem et omnino ad veram pietatem fovendam atque ad exstirpanda scelera esse natam factamque doceat atque inculcet. Id quod uberius etiam et efficacius in tertia sectione praestatur.
Magna illa salute et gloria proposita (88, 12. 13) vates denuo, uti 55, 6. 7, viam demonstrat qua ad eam perveniri possit;
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v. 2 « beatus vir qui facit hoc et filius hominis qui apprehendet istud, custodiens sabbatum mne polluat illud, custodiens manus suas ne faciat omne malum » ; —ài. e. exnoto hebraismo : ne quidquam mali faciat. Requiritur, ut non solum faciat bonum una fortasse alterave vice, sed ut apprehendat i. e. constanter ac firmiter retineat. Ex priore decalogi tabula unam legem sabbati commemorat, quia in ea cultus Dei et fides in ipsum et spes et amor continentur et exercentur (cf. 58, 13). Adde prophetam alias quoque per modum synecdoches unum actum unamve virtutem pro toto genere commemorare; ita v. g. iurare per Iahve (19, 48 et 45, 94 et 48, 1). Demum probabilissime haec lex sabbati ut inculcaretur, ipsa negligentia et socordia aequalium Isaiae postulabatur ; nam tempore quoque Ieremiae haec sabbati lex multimodo violabatur; unde explicite monentur aequales leremiae : nolite portare pondera in die sabbati (Ier. 11, 21 et seq.) et saepe accusantur ludaei de violatione sabbati (cf. Ez. 20, 19. 13. 16. 21. 94; 22, 8. 26 etc.), quam ante exsilium admiserunt. Haec observatio etiam propterea optime commemoratur, quia in ea certum quoddam habetur indicium quo loco apud populum sit et habeatur cultus et adoratio Dei; est scil. sollemnis et publica professio qua fide et qua in Deum reverentia et obedientia populus rebus terrenis posthabitis bona altioris ordinis quaerat. Is. 56, 2-5 363 ria non intelligitur. Accedit quod ex Ezechielis querelis scimus (cf. Ez. 20, 19 seq. 22, 8 seq.) revera multam ante exsilium in sabbati violatione peccatum fuisse : sabbata mea polluisti, a sabbatis meis averterunt oculos suos,sabbata mca violaverunt vehementer ete. Cur ergo talis adhortatio aliena censenda est a tempore Isaiae ? Quam aegre multi tulerint observationem. sabbati, etiam per Amos (8, 5) docemur. Ergo non solum Nehemias (10, 34 ; 13, 15) de eius violatione conqueritur ; proinde talis adhoitatio minime arguit tempus exsilii. Et ab hac salute a Domino per servum Domini oblata excluditur nemo; limites quos lex mosaica fixit removentur; ibi enim Deut. 23, 1-3 et eunuchus et Ammonites et Moabites prohibentur ab ingressu in ecclesiam Dei. Sed iam alia promulgatur lex
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v. 3 « et non dicat filius advenae qui adhaeret Domino dicens. : separatione dividet me Dominus a populo suo; et non dicat eunuchus : ecce ego lignum aridum »! — cf. Mich. 71, 11. Soph. 2, 41. Electio particularis qua Israel prae reliquis gentibus est in peculium Dei assumptus iam non dicit exclusionem aliorum ; cf. 19, 25. Maceries qua separabantur est ablata; gentes ad domum Dei Iacob accedentes (2, 3) etiam in populum Dei assumuntur. Hac promissione illimitata simul declarantur ea quae 45, 6 et 54, 15 et 55, 4. 5 dicta sunt. Cum in vetere lege fecunditatis promissio tamquam divinae benedictionis signum esset data (Ex. 23, 26. Deut. 1, 14), eunuchus peculiari maledictioni subiacere videbatur. Sed hanc iam tollit Dóminus promissione singulari
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v. 4 « quia haec dicit Dominus eunuchis : qui custodierint sabbata mea et elegerint quae ego volui et tenuerint foedus meum, v. 5$ dabo eis in domo mea et in muris meis locum et nomen melius a filiis et filiabus; nomen sempiternum dabo eis quod non peribit »; —- sanctitas interna postulatur quae triplici ratione declaratur : in fideli sabbati observatione, in vita reliqua qua quae Domino placita sunt (hebr.) opere peragunt et in constanti foederis custodia. Quae si praestiterint, in familia Dei vel inter Dei familiares habebunt locum et nomen melius filiis et. filiabus (hebr.) vel nomen melius prae filiis et filiabus, nomen praeclarius quam si haberent filios et filias; nomen scil. eorum i. e. gloria, aestimatio, laus in aeternum non cessabit. Vetere lege excludebantur ab ecclesia Domini ; iam iis in domo Dei, in templo, in muris Domini, in civitate Dei, ergo inter cives ac familiares Dei conceditur locus et nomen i. e. admittuntur cum honore ; immo excellentiore gloria digni'censentur quam prole numerosa acquirere potuissent. Praeterea momen aeternum habebunt. Hoc aliqui explicant : in aeternum vivent in hominum memoria (Kn. Sein. Del.) ; sed haec consolatio esset uti falsa, ita futilis. Quomodo enim fieri potest, ut memoria eunuchorum in aeternum in templo et in civitate Dei et apud homines conservetur? ltespondent aliqui : monumento (7) erecto. Sed num propheta censendus est serio promittere velle cuivis eunucho monumentum in templo et civitate in aeternum duraturum ? Si vero haec promissio in se est ridicula neque ser?o fieri potest a viro sensato, certe a sensu longe aliena est reputanda. Proinde nomen dicit, uti saepe, honorem, gloriam ; ille ergo coram Domino, in conspectu Domini vivet in aeternum peculiari honore insignitus (cf. Osor. For. Sanct. Pint. Sasb. Sa, Lap. Mar. etc.). Unde certissime innuit vates in nova theocratia virginitate et coelibatu locum et honorem in familia Dei acquiri excellentiorem quam generatione et posteritate; quare hisce promissis omnino praeludere censendus est verbis Christi Matth. 19, 11. 19. Si enim qui ab hominibus facti sunt eunuchi vel tales nati, honorem maiorem apud Deum acquirere possunt dummodo hanc cum pietate conditionem ferant, ab eodem certe non excluduntur qui propter regnum coelorum ad maius Deo obsequium praestandum statum coelibem eligunt. Quare hic locus insignis est de praemio et dignitate virginitatis (cf. S. Hier. Cyr. Sanct. Lap. Tir. apud quos praeclari quoque SS. Patrum loci allegantur). mittit, sed qua ratione monumentum iam eo ipso maiorem famam ac celebritatem cuivis conciliet quam benedictio Dei in filiis filiabusque conspicua, iterum difficile intelligitur. Quod ut reddant probabile, advertunt fieri posse vel ut filii sint degeneres et ita ignominiam parentibus pariant vel ut posteri post aliquas generationes sine heredibus e vita excedant et ita nomen parentum deleatur, eunuchum autem monumento erecto in meliore esse conditione ; nam neque ei quidquam timendum esse opprobrii a filiorum iniquitate neque nomen eius interiturum esse posteritate deleta ; adesse scil. pro eunucho monumentum perpétuum famae eius praeconem. Vides quot opus sit hypothesibus, ut sensus habeatur ; et num revera habetur sensus promissione prophetica dignus ? Minime. Nam ubi erit eunuchi nomen et gloria, s; monumentum illud iam nemo prae aliorum multitudine aspexerit ? vel si casu coneciderit ? num quodvis monumentum in aeternum stabile sibi finxit [saias ? Unde nomen melius hoc sensu capi nequit. Remanet ergo sensus quem supra dedi, ut nomen sit gloria et honor apud. Deum, apud quem 1alis in aeternum vivit. Nomen melius ergo revera excellentiorem quandam in theocratia dignitatem dicit et perperam id a Schegg negatur. Si vero alii suam explicationem eo fuleiant, quod Israelitis vita post mortem qua quisque immortalis sit plane fuerit incognita (Sein. NNaeg.), vehementer errant. Nam animam esse immortalem [sraelitae plane noverunt. Id iam ex modo colligitur quo de animae creatione sermo est in Genesi (2, 7), quo mortui dicuntur colligi et congregari ad patres; et cum apud Aegyptios antiquissimos et apud Assyrios et Babylonios haec sententia de vita post. mortem fuerit pervulgata (cf. liber qui dicitur mortuorum apud Aegyptios, das Todtenbuch, vel apud Assyrios et Babylonios in mythis de Izdubar et de descensu in infernum ; plurima testimonia collecta invenies a de Hummelauer in Stimmen aus Marià Laach 1877, XII p. 21 seq. XIII p. 91; 1876 X p. 393et Knabenbauer, Zeugniss des Menscheugeschlechtes p. 9 seq. 159), quomodo quis ea solum consideratione adhibita in quaestionem vocare poterit eandem apud [sraelitas fidem ? Nonne ipsa necromantia adeo ubique pervulgata eandem testatur fidem ? Kt si Isaias adeo urget et inculcat salutem Domini esse sempiternam, nunquam deficere etsi coeli et terra liquescant et atterantur (51, 6), quid aliud poterit cogitari nisi fore post mortem aliam vitam? Praeterea cf. Ps. 18, 10; 48, 16 . 72, 94. Prov. 15, 24. Iob 19, 25 etc. de qua re vide Zschokke, Theologie der Propheten p. 594-617 et fasciculos : Der Katholik 1877. II. Cum igitur eunuchus locum obtineat vel portionem et honorem meliorem in Dei familia et in theocratia, iam non est lignum aridum (v. 3) : et querela illa quae in vetere foedere iure fundi poterat iam nullo modo valet in nova ; in hac illud obtinet : qui potest capere, capiat. Iam filio quoque advenae (v. 3) eae fiunt promissiones quibus in eadem eum Israelitis dignitate agnoscitur
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v. 6 « et filios advenae qui adhaerent Domino ut colant eum et diligant nomen eius ut sint ei in. servos, omnem custodientem sabbatum ne polluat illud et tenentem. foedus meum v. 'i adducam eos in montem sanctum meum et laetificabo eos in domo orationis meae; holocausta eorum et victimae eorum placebunt mihi super altari meo, quia domus mea domus orationis vocabitur cunctis populis »; — iterum prius, ut v. 4, recensentur conditiones in v. 6. Iam alienigenae penitus aequiparabuntur Israelitis : ut isti ad montem Dei, ad montem templi, tamquam ad centrum et sedem theocratiae ascendunt, ita alienigenas Dominus ipse adducet, in templum suum eos admittet, benedictionibus ditabit, eorum sacrificia magna cum approbatione suscipiet; iam enim templum est domus orationis pro cunctis populis. Vide ad 2, 3. Cultum Dei describit vates ex norma vetere. Duo commemorat : sacrificia et orationem ; quae duo varie inter se differunt. Ergo pro nova quoque theocratia mentionem facit sacrificii praeter orationem. Et revera quomodo actus ille nobilissimus cultus Dei qui in sacrificio consistit desit in nova theocratia, quippe quae longe superior et excellentior priore cultum etiam debebit Deo exhibere longe sollemniorem et praestantiorem? Adde quod Is. 66, 21 dé sacerdotibus sermo fit ex gentibus assumptis. Innuitur ergo sacrificium revera fore in nova theocratia, de quo explicatius vaticinatur Malachias (1, 11). Dei amor et benevolentia in nova theocratia pulcherrime depingitur in laelificabo eos in domo orationis meae; ibi ergo bona et dona Dei sunt reposita, inde exhilarantur donis eius affluentes et spe sanctorum ditat; (S. Cyr.). Quanta bona et quae consolatio reposita sit in oratione, docet propheta, ad quae verba optime convenit illud : tristatur aliquis vesirum? oret (Iacob 5, 13). Illi praesertim /aetari dicebantur coram Domino qui sacrificiis laudis et gratiarum actionis oblatis epulis accumbebant sacrificalibus, quibus intima cum Deo coniunctio, amicitia, bonorum communicatio repraesentabatur (cf. 23, 6. 9, quo loco et novae epulae illae sacrificales et exsultatio coram Domino describuntur). Domum Dei esse domum orationis cunctis nationibus et theocratiam novam continuo magis magisque iri propagatum et dilatatum, indicatur
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v. 8 « ait Dominus Deus qui congregat dispersos Israel : adhuc congregabo ad, eum congregatos eius »; — salus est ex Iudaeis et Iudaeo primum evangelium est annuntiandum et Deus populum suum non abiicit, congregabit dispersos Israel, sed praeter Israelitas : amplius congregabo ad eum (addens) ad congregatos eius hebr. i. e. idem quod Christus dixit : alias oves habeo... ut fiat unum ovile et unus pastor (Ioan. 10, 16) ; cf. 44, 5; 45, 94; 54, 15; 55, S. Hoc continuo augmento theocratiae pulehre quoque illustratur illud : videbit semen, iustificabit multos (98, 11). Cum diserte sermonem inferat propheta de congregatione dispersorum Israel, patet eum loqui de periodo instaurationis; proinde ea quoque quae de eunuchis dixerat, ad eam periodum spectare. Unde prorsus immerito et omni orationis contextu neglecto aliqui ex hoc loco deducunt vatem contradicere vel sese opponere legi mosaicae vel vatem indolem habuisse multo benigniorem quam legislatorem etc. (ita v. g. Sein.). Verum ea omnia in ventum dicuntur et vane declamantur, cum ex v. 8 et ex oratione antecedente cui haec intime conserta est appareat vatem de instaurata loqui theocratia; huius ergo indolem universalem depingit, sicut iam in parte priore (2, 3; 925, 6 etc.) depinxerat et etiam saepius in hac parte.
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v. 9 « Omnes bestiae agri venite ad devorandum, universae bestiae saltus » ! — tamquam poenam minatus erat Deus : immittam in vos bestias agri quaeconsumant vos (Lev. 26, 22), et devorabunt eos aves morsu amarissimo, dentes bestiarum immittam in eos (Deut. 32, 24; cf. Ier. 12, 9. Ez. 34, 5; 39, 4. Os. 13, 8), quare de vero sensu dubitari nequit. Certe enim poena denuntiatur. Gentes igitur ea imagine invitantur inimicae, gentes quae prope sunt et quae longius absunt, ut veniant et infideles ex Israelitis deleant. Consideratur etenim populus sub malis ducibus, de quibus v. 10 seq., tamquam grex ' * ' dispersus, relictus sine custodia, quem igitur omnes facile et impune praedam agunt. Ea adhortatione vates declarat, quanta indignatione feratur in rebelles et contumaces ; habes idem quod 2, 9 : ne ergo dimittas eis. Verba haec sensu minaci plerique accipiunt; ita v. g. Theod. qui de clade a Romanis illata explicat, S. Ephr. Haimo, Thom. Osor. Pint. For. Sasb. Mald. Sanct. Sa, Mar. Lap. Men. Tir. Calm. Schegg, Rohl. Troch.; pauci sensu fausto ac si gentes invitarentur ad bona messianica capessenda (Euseb. Hahn); utramque explicationem afferunt S. Hier. Cyr. Procop. et singularem JVaeg. qui versum ad v. 8 adiungens ita exponit, ut quemadmodum 33, 12. 13 pro plantis glorificatio praedicitur in regno messianico, ita simile quid iam bestiis quoque annuntietur. De qua re vide notata ad 11, 6 seq. — Sed verba ipsa, adhortatio, et quae subsequuntur sensum adesse minacem ostendunt. Cur enim gentibus in praedam et conculcationem futuri sint, declaratur ex eo quia qui curam populi agere debebant et custodes esse ac vindiees iusti turpiter ab officio desciyerunt
Repente vates transit ad increpationem malorum. Sed reprehensio ista iam etiam in antecedentibus est praeparata. Non solum enim saepius quid bonis quidve malis obventurum esset arcte omnino inter se contexuit (cf. 3, 10. 41; 71, 16. 17; 8, 14; cap. 34 et 35; 41, 5. 8; 48, 21. 22 etc.) , sed modo 53, 1 monuerat : derelinquat impius viam suam; hane monitionem ut se praeparent ad salutem accipiendam, iam fulcit descriptione contraria, ostendens ruinam rebellium et singula quae apud populum grassantur scelera perstringens. Ita propheta quae pro periodo futura annuntiaverat pro suis aequalibus reddit proficua iis ostendens quam longe absint a norma quam Deus observatam vult. Locutus erat v. 8 de benigna congregatione qua congregabit /srael; verum ne nominis communione et cognatione sanguinis elati falsae se tradant impii securitati, quid iniquis immineat pro benigna illa assumptione, breviter ac nervose proponit
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v. 10 « speculatores eius caeci omnes, nescierunt universi ; canes muti non valentes latrare, videntes vana, dormientes et amantes somnia »; — speculator, qui in alta specula positus in longinquum prospicit, hostium adventum nuntiat etc. communiter dicitur propheta (cf. 91, 6. Ier. 6, 4'1. Ez. 3, 11; 38, 7. Hab. 2, 1). Hoc ergo loco vel de pseudoprophetis est sermo vel in universum de iis quibus incumberet prospicere populo. Iam quantopere a munere sint alieni, inepti, proinde quot et quanta damna ab eis necessario proventura sint, describitur : sunt caeci, ergo ad prospiciendum e specula et ad hostis adventum videndum quam ineptissimi ; nescierunt, intelligentia, rerum cognitione carent; nihil valent edicere et annuntiare de periculis imminentibus; sunt delirantes; si quid edunt, deliria vel somnia vel vana proferunt quibus alios in errorem inducunt; sunt cubantes (hebr.) quieti scil. dediti et «nantes somni (hebr.). Proinde in omnibus quam maxime oppositi sunt speculatoribus. Cum v. 11 de. pastoribus fiat mentio, qui populi duces et magistratus nominari solent (cf. Ier. 2, 8; 3, 15; 50, 6. Ez. 34, 1. Zach. 11, 3 etc.), etiam hoc loco consultius erit vocem de iis accipere et non tam arcte de pseudoprophetis solum ; hos etiam suas agere partes perniciosas, utique certum est; quae in latina versione quam maxime pseudoprophetas designare videntur : videntes vana, amantes somnia in hebr. non adsunt; quare nihil obstat interpretationi magis amplae. Ubi scil. 5. Hier. vertit videntes vana, legitur in hebr. Qvi £z. ey. quae vox utique alludit ad mv» videntes, quales esse debebant. Explicant eam ex arab. delirare, loquentes deliria (Mar. Malv. Del.); alii vertunt. somniatores (Sein. Or. Rohl.), alii explicant de sono quem canes dormientes quandoque edere solent (Naeg.). LXX verterunt $vozwiatóusvot, Ag. exvvxtóusvot, Sym. ópxuxccai, Syrus reddidit verbo vq gaudere, laetari; Chald. verüt dormientes; S. Hier. potus sensum quam vocem ipsam reddere voluisse videtur videntes vana vertens et notionem coniectans. « Removit supra propheta a speculatoribus et praefectis id quod in canibus laudamus et experimur, nempe fidem, domus custodiam et vi- giles excubias latratumque non minus opportunum et gratum domino quam ingratum et importunum furi; nunc illud speculatoribus attribuit . quod in cane fastidimus et exsecramur » (Sanct.),
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v. 11 « et canes impudentissimi nescierunt saturitatem ; ipsi pastores ignoraverunt intelli-. gentiam ; omnes in viam suam declinaverunt, unusquisque ad. avaritiam suam, a summo usque ad novissimum »; — una res in qua non molliter quiescunt et dormiunt sed valde acres sunt et alacres est avarilia et cupiditas insatiabilis; hebr. et canes validi appetitu vel fortes cupiditate (cf. Mald. Mar. Malv. et recentiores) i. e. voraces, insatiabiles; quos ergo auri sacra fames excruciat et qui avaritiae implicati ius pervertunt, rapiunt, opprimunt alios. Unde non sine indignatione vates subdit in hebr. et tales sunt pastores! i. e. eiusmodi non hominibus, sed bestiis cura populi incumbit? quam misere gregem lacerabunt? Pergit eos describere : nihil muneris sui intelligunt, nesciunt neque quidquam vident quod ad communem utilitatem promovendam pertineat; ergo omni prudentia destituti plane inepti sunt ad gubernandum. Neque Dei legem vel populi commodum respiciunt ; verum suas singuli vias respiciunt et sequuntur, propriae utilitati et cupiditati tantum intenti, publicam salutem vero flocci habentes; hebr. ad suwm quisque quaestum, haec itaque est via quam alacriter terunt a summo ad. novissimum, ut S. Hier. phrasim hebr. (proprie ab extremo eus i. e. quasi in toto ambitu, per singula) bene reddidit. Tales nobis h. l. exhibentur pastores et duces populi quales propheta etiam cap. 5 descripsit (cf. v. 8. 23). Oppressione aliorum ditescunt; divitiis abutuntur ad ebrietatem, uti viri illi fortes (5, 22) et potentes ad miscendum vinum. Quam sint praeclari pastores, mimesi vates exhibet
56:12
v. 19 « venite, sumamus vinum, impleamur ebrietate ! et erit sicut hodie, sic et cras et multo amplius »! — en bonum pro futuro propositum! hebr. venite, afferam ! vinum et inebriemur sicera, et erit sicut hic dies crastinus magnus supra modum valde i. e. omnibus diebus crapulam continuabimus, immo augebimus (Mar. Malv.). Animos igitur produnt in malo obfirmatos, voluptatibus plane immersos, a resipiscentia alienissimos ; cf. 28, 1. Neque quidquam mali sibi timent, quamvis ingruentis calamitatis signa haud obscura iam adsint (37, 1), e contra illa ludibrio habentes sibi in dies lautiora conQuemadmodum supra 5, 12 heluones illos descripsit poculis et lasciviae immersos, at opus Domini non respicientes nec opera manuum eius considerantes, ita eodem modo hic subdit gravia illa indicia instantis calamitatis ab iis plane negligi, re nulla illos ad resipiscentiam adduci; ita B1, 4 « iustus perit et non est qui recogitet in corde suo; et viri misericordiae colliguntur, quia non est qui intelligat ; a facie enim malitiae collectus est iustus » ; — hebr. et viri pii auferuntur dum nemo intelligit vel ita ut nemo intelligat, attendat vel perpendat quid ea re portendatur. Mors enim praematura iusti magnam continet admonitionem, quia Deus eum e vita avocat ne maiora mala ingruentia experiatur, uti dicitur ad Iosiam regem pium : « colligam te ad patres tuos et colligeris ad sepulerum tuum in pace, ut non videant oculi tui omnia mala quae indueturus sum super locum istum » (4 Reg. 22, 20). Quare in eiusmodi mortibus frequentioribus praesagia adsunt non obscura ruinae instantis; sed speculatores illi caeci, nihil intelligentes, eiusmodi indicia minime advertunt. Ita plerique verba intelligunt (cf. S. Ephr. Osor. Sasb. Mald. Pint. Est. Sanct. Malv. For. Mar. Lap. etc.) et potest adiungi cum Sanct. cum viris iustis simul tolli civitatis et reipublicae praesidium quod irae divinae impetum suspendat atque retardet. Nam si Sodoma decem habuisset iustos, non interiisset, immo unum virum iustum quaerit Deus in Ierusalem, ut universae ignoscat civitati : circuite vias Ierusalem et aspicite et considerate et quaerite in plateis eius, an inveniatis virum facientem iudicium et quaerentem fidem et propitius ero ei (ler. 3, 1). Quid vero portendatur in mortibus piorum et quid non advertant, indicatur ultimo membro : « facie i. e. propter malum imminens, ne in illud incidat, iustus e vita tollitur a numine benigno, ne scil. dicere cogatur cum Mathathia : vae mihi, ut quid natus sum videre contritionem populi mei et contritionem civitatis sanctae (1 Mach. 2, 1). Diligenter nota et perpende, in hoc versu adesse testimonium egregium vaticinium hoc non potuisse scribi versus finem exsilii. Nam versus finem exsilii non calamitas, sed id prope erat quod amantissimus quisque religionis et patriae maximis expeteret votis; ergo eo tempore iusti non e vita tolli debebant, ergo eo tempore propheta non de ruina imminente, sed de salute instanti locutus fuisset. Verba autem tempus indicant ingruentis calamitatis publicae, quales Isaiae aetate plures acciderunt, nulla vero in fine exsilii. ultimum membrum ei explicationi omnino refragatur; nam in ea suppositione nón potest dici: nemo intelligit iustum pravitate aliorum esse interemptum. Quomodo enim hoc ignorari potest, si ipsi primores malitia pios occidunt? vel quam mira esset et plane incredibilis sententia ne tantum quidem iis inesse intelligentiae, ut perciperent per malitiam et impietatem publice grassantem fieri, ut iusti mortis condemnarentur ? [n priore vero explicatione adest sensus gravis et vehemens et ultimum membrum plane et nervose adnectitur. Hebr. proprie dicitur e conspectu mali *32:2 id quod aliqui vertunt : antequam, infortunium eveniret (cf. Diestel, Del.) aliis eam notionem quae proprie in *z25 habetur negantibus ; sed etsi notio usitata retinetur sensus fere idem elicitur. — Sunt qui ?ustum intelligant Christum (cf. S. Hier. Cyr. Theod.); sed praeter alia membrum parallelum, ut iam For. monet, ostendit neque proprie neque praecipue de Christo esse sermonem. Sententia est generalis; sed applicatio àd tempus Christi facile fluit; iure enim dicemus quod S. Paulus Iudaeis dixit de cap. 6 : bene Spiritus sanctus locutus est per Í[saiam prophetam ad patres uostros.. (Act. 98, 95; ef. S. Hier. Cyr. Theod. Lap.). Atque revera quae vates modo reprehendit in ducibus populi ea etiam de tempore Christi valere, satis ex evangeliis elucet. Uti ergo ipse Christus ea quae Isaias de suis aequalibus dicit etiam applicat ad suae aetatis homines (Is. 97, 13. Matth. 45, 8. Marc. 7, 6), ita quae hic dicuntur iterum iterumque Christi et apostolorum tempore opere sunt expressa. Bene autem agitur cum iustis morte sublatis. Dum enim impii ingruenti reservantur calamitati, illi in pace quiescunt et tranquillitate :
56:1
… 31:25) in the messianic kingdom to all who had toiled (Is. 49:10; 55:1-2 "without money"; cf. Eccl. 51:33; Apoc. 22:17). The expression is spiritually evocative, for in the Bible "hunger and thirst" often indicates the desire for supersensible goods (Is. 56:1; Jer. 31:25; Am. 8:11; Ps. 41:2-3; 106:9), which God will fully satisfy.
… Justice and mercy (cf. Ps. 36:11; Is. 56:1; Jer. 23:6; Dan. 9:7; Cor. 1:3; Eph. 2:4) belong to God in a proper, formal, and eminent sense, identifying the apparent antinomy of their concepts in the higher unity of the Godhead. …
… Against the narrower current that opposed the spread of Yahwism among the Gentiles, the need was felt to affirm the non-exclusivism of the religion of Yahweh with regard to the pagans (cf. Is. 56:1-9). The divine authority of the book is attested by Jesus (Mt. 12:39-41; Lk. 11:29-32).
56:2
The declarative exclamation beginning with "blessed" (Heb. 'ashre, "blessings of...") occurs in the Old Testament (Deut. 33:29; 1 Sam. 10:8; Job 5:17; Prov. 3:13, 18, and 6 other times; Eccles. 10:17; Is. 30:18; 32:20; 56:2; Dan. 12:12), especially in the Psalms (Ps. 1:1, and 25 other times). …
56:4
the teaching of the Savior (it suffices to cite the sixth beatitude: "blessed are the pure of heart, for they shall see God" [Mt. 5, 8]), and a whole series of praises proclaimed by Sacred Scripture either to the virtue itself (Tob. 3, 16; Wis. 3, 13; Sir. 42, 9-10; Is. 56, 4-5) or to the persons who distinguished themselves in it (Joseph [Gen. 39, 6-12]; Judith [Jud. 16, 26]; Susanna [Dan. 13, 63]); d) chastity was commonly called in patristics and …
56:6
… Zion (Hos. 2, 19-24; Is. 2, 2 ff.; Mic. 4, 2 ff.; Jer. 31, 33; Ez. 16, 60 ff.; 17, 23; etc.); it will be a source of blessings for all the nations (Ez. 34, 26 = Gen. 12, 2). Characteristics of the kingdom of the M.: the remission of sins and holiness: Is. 56, 6; 57, 13; Jer. 31, 23-34; Ez. 36, 25-28; etc. (cf. Lk. 1, 77 ff.); peace, the perfect order in the relations of each one with God and with neighbor: Is. 9, 6 f.; Mic. 5, 5; Ez. 34, …
56:10
… Theol., 1ᵃ-2ᵃᵉ, q. 34, a. 4; and qq. 31-35). Sacred Scripture too openly condemns this theory (Wis. 2:1-9; Is. 22:13; 56:10 ff.; I Cor. 15:32; Lk. 12:15-21; 16:19 ff.).
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.