The infidelity of the Jews: their idolatry. Promises to humble penitents.
The prophet lamenteth that men regard not, when the iust dye; 3. reprehendeth those that scorne the godlie; 5. and committe horrible idolatrie; 11. for getting God: 14. who vseth al benignitie to recal them: 20. but they contemne him.
1The just perisheth, and no man layeth it to heart, and men of mercy are taken away, because there is none that understandeth; for the just man is taken away from before the face of evil.Il giusto perisce, e non v'ha chi in cuor suo vi rifletta: e gli uomini pii sono rapiti, né alcuno ne ha sentimento; perocché prima che vengano i mali, il giusto è rapito.THE iust perisheth, and there is none that considereth in his hart, & men of mercie are gathered away, because there is none that vnderstandeth; for at the face of malice, is the iust gathered away.Justus perit, / et non est qui recogitet in corde suo; / et viri misericordiæ colliguntur, / quia non est qui intelligat: / a facie enim malitiæ collectus est justus. 2Let peace come, let him rest in his bed that hath walked in his uprightness.Venga la pace: riposi nel suo letto chiunque ha camminato nella rettitudine.Let peace come, let him rest in his bed that hath walked in his direction.Veniat pax; / requiescat in cubili suo / qui ambulavit in directione sua. 3But draw near hither, you sons of the sorceress, the seed of the adulterer, and of the harlot.Ma voi appressatevi qua, o figliuoli d'una indovina, stirpe di padre adultero, e di prostituta.But come you hither ye children of the witch, the seede of the aduouterer, and of the harlot.Vos autem accedite huc, / filii auguratricis, / semen adulteri et fornicariæ. 4Upon whom have you jested? upon whom have you opened your mouth wide, and put out your tongue? are not you wicked children, a false seed,Di chi vi siete voi fatti beffe; contro di chi avete voi spalancata la bocca, e messa fuori la lingua? Non siete voi figliuoli scellerati, razza di bastardi?Vpon whom haue you iested? vpon whom haue you opened your mouth awide, and thrust out the tongue? Are not you wicked children, a lying seede?Super quem lusistis ? / super quem dilatastis os, / et ejecistis linguam ? / Numquid non vos filii scelesti, / semen mendax, 5Who seek your comfort in idols under every green tree, sacrificing children in the torrents, under the high rocks?Voi, che vi deliziate cogl'idoli sotto ogni pianta ramosa, immolando i pargoletti presso a' torrenti, e sotto massi scavati?Which take comforte in the goddes vnder euerie thicke greenetree, immolating your litle ones in the torrents, vnder the high rockes?qui consolamini in diis / subter omne lignum frondosum, / immolantes parvulos in torrentibus, / subter eminentes petras ? 6In the parts of the torrent is thy portion, this is thy lot: and thou hast poured out libations to them, thou hast offered sacrifice. Shall I not be angry at these things?La tua porzione è colà, dove corre il torrente, ivi è il tuo bene, la versi libagione, offerisci sagrifizio. Non mi muoverò io a sdegno per cose tali?In the partes of the torrent is thy part, this is thy lot: and thou hast powred out libament to them, thou hast offered sacrifice. shal I not take indignation of these thinges?In partibus torrentis pars tua; / hæc est sors tua: / et ipsis effudisti libamen, / obtulisti sacrificium. / Numquid super his non indignabor ?
7Upon a high and lofty mountain thou hast laid thy bed, and hast gone up thither to offer victims.Sopra un monte eccelso, e sublime collocasti il tuo letto, e colà salisti per immolarvi delle vittime.Vpon an high and loftie mountaine thou hast layd thy bed, and hast gone vp thither to immolate hostes.Super montem excelsum et sublimem / posuisti cubile tuum, / et illuc ascendisti / ut immolares hostias. 8And behind the door, and behind the post thou hast set up thy remembrance: for thou hast discovered thyself near me, and hast received an adulterer: thou hast enlarged thy bed, and made a covenant with them: thou hast loved their bed with open hand.E dietro alla porta, e dietro all'imposta hai collocato il tuo ricordo: e vicino a me hai peccato ricettando l'adultero: hai ingrandito il tuo letto, e con essi hai fatta alleanza: hai amato di star con essi scopertamente.And behind the doore, and behind the post thou hast ser thy memorial: because thou hast discouered thyself neere me, and hast receiued an aduouterer, thou hast enlarged thy bed, and made a couenant with them: thou hast loued their couche with open hand.Et post ostium, et retro postem, / posuisti memoriale tuum. / Quia juxta me discooperuisti, / et suscepisti adulterum, dilatasti cubile tuum, / et pepigisti cum eis fœdus; / dilexisti stratum eorum / manu aperta. 9And thou hast adorned thyself for the king with ointment, and hast multiplied thy perfumes. Thou hast sent thy messengers far off, and wast debased even to hell.E con unguento regio ti se' profumata, ed hai moltiplicati i tuoi belletti. Hai mandati lontano i tuoi ambasciadori, e se' stata umiliata fino all'inferno.And thou hast adorned thyself with royal oyntment, and hast multiplied the gay payntings. Thou didst send thy legates far of, & wast humbled euen to hel.Et ornasti te regi unguento, / et multiplicasti pigmenta tua. / Misisti legatos tuos procul, / et humiliata es usque ad inferos. 10Thou hast been wearied in the multitude of thy ways: yet thou saidst not: I will rest: thou hast found life of thy hand, therefore thou hast not asked.Nella moltitudine di tue vie ti sei defatigata: non hai però detto: mi darò posa: hai colle mani tue trovato da vivere, per questo non porgi a me preghiera.In the multitude of thy way thou hast laboured: thou saydst not: I wil rest: thou hast found life of thine owne hand, therfore thou hast not asked.In multitudine viæ tuæ laborasti; / non dixisti: Quiescam. / Vitam manus tuæ invenisti; / propterea non rogasti.
11For whom hast thou been solicitous and afraid, that thou hast lied, and hast not been mindful of me, nor thought on me in thy heart? for I am silent, and as one that seeth not, and thou hast forgotten me.Che è quello, che temesti tu, che mancasti di fede, e non ti ricordasti di me, né a me pensasti in cuor tuo? perch'io taceva, come se non vedessi, tu pur ti scordasti di me.For whom, with careful reuerence, hast thou feared, wheras thou hast lied, & hast not bene mindful of me, nor thought on me in thy hart? because I am holding my peace, and as it were not seing, and thou hast forgotten me.Pro quo sollicita timuisti, / quia mentita es, / et mei non es recordata, / neque cogitasti in corde tuo ? / Quia ego tacens et quasi non videns, / et mei oblita es. 12I will declare thy justice, and thy works shall not profit thee.Io farò conoscere la tua giustizia, e non gioveranno a te le opere tue.I wil declare thy iustice, and thy workes shal not profite thee.Ego annuntiabo justitiam tuam, / et opera tua non proderunt tibi. 13When thou shalt cry, let thy companies deliver thee, but the wind shall carry them all off, a breeze shall take them away, but he that putteth his trust in me, shall inherit the land, and shall possess my holy mount.Allorché tu alzerai le grida, ti salvino quegli, che tu hai radunati: ma tutto costoro se li porterà il vento, e un soffio li sbaraglierà. Chi poi in me pon sua fidanza, avrà in eredità la terra, e possederà il mio monte santo.When thou shalt crie, let thy gathered together deliuer thee, and the winde shal take them al away, a soft blast shal beare them away: But he that hath confidence in me, shal inherite the land, and shal possesse my holie mount.Cum clamaveris, liberent te congregati tui, / et omnes eos auferet ventus, / tollet aura. Qui autem fiduciam habet mei, hæreditabit terram, / et possidebit montem sanctum meum. 14And I will say: Make a way: give free passage, turn out of the path, take away the stumblingblocks out of the way of my people.E io dirò: Fate la strada, date il passaggio, allontanate dal sentiero, e alla via del mio popolo gli impacci;And I wil say: Make a way, geue passage, turne out of the path, take away stumbling blockes out of the way of my people.Et dicam: Viam facite, præbete iter; declinate de semita, / auferte offendicula de via populi mei. 15For thus saith the High and the Eminent that inhabiteth eternity: and his name is Holy, who dwelleth in the high and holy place, and with a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.Perocché queste cose dice l'eccelso, e il sovragrande, che abita l'eternità, e santo è il nome di lui: nelle altezze egli fa sua dimora, e nel santo, e collo spirito contrito, ed umile, per vivificare lo spirito degli umili, e per vivificare il cuore contrito.Because thus saith the High & eminent, that inhabiteth eternitie: and his name is holie, dwelling in the high, and holie place, and with a contrite & humble spirit: that he may reuiue the spirit of the humble, and reuine the hart of the contrite.Quia hæc dicit Excelsus, / et Sublimis, habitans æternitatem, et sanctum nomen ejus: / in excelso et in sancto habitans, / et cum contrito et humili spiritu: / ut vivificet spiritum humilium, / et vivificet cor contritorum.
16For I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and breathings I will make.Imperocché io non per sempre disputerò, né sino al fine riterrò il mio sdegno; perchè dalla mia faccia viene lo spirito, ed io creo le anime.For I wil not contend for euer, neither wil I be wrath vnto the end: because the spitit shal proceede from my face, and breathinges I wil make.Non enim in sempiternum litigabo, / neque usque ad finem irascar, / quia spiritus a facie mea egredietur, / et flatus ego faciam. 17For the iniquity of his covetousness I was angry, and I struck him: I hid my face from thee, and was angry: and he went away wandering in his own heart.Per la scellerata avarizia di lui io mi adirai, e lo ho flagellato: ascosi a lui la mia faccia, e arsi d'indegnazione; ed ei se n'andò vagabondo seguendo le vie del suo cuore.For the iniquitie of his auarice I was angrie, and haue striken him: I haue hid my face from thee, and haue taken indignation: and he hath gone wandering in the way of his owne hart.Propter iniquitatem avaritiæ ejus iratus sum, et percussi eum. / Abscondi a te faciem meam, et indignatus sum; / et abiit vagus in via cordis sui. 18I saw his ways, and I healed him, and brought him back, and restored comforts to him, and to them that mourn for him.Vidi i suoi andamenti, e lo sanai, e lo ricondussi, e rendetti a lui le mie consolazioni, cioè a quelli di lui, che lo piangevano.I saw his wayes, and haue healed him, and reduced him, and haue restored consolations vnto him, and to them that mourne for him.Vias ejus vidi, et sanavi eum; / et reduxi eum, et reddidi consolationes / ipsi, et lugentibus ejus. 19I created the fruit of the lips, peace, peace to him that is far off, and to him that is near, said the Lord, and I healed him.Ho creata la pace frutto delle (mie) labbra, pace a colui, che è lontano, e a colui, che è vicino, dice il Signore, e li ho sanati.I haue created the fruite of the lippes peace, peace to him, that is far of, and that is nere, said our Lord, and I haue healed him.Creavi fructum labiorum pacem; / pacem ei qui longe est et qui prope, / dixit Dominus, et sanavi eum. 20But the wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire.Gli empj poi sono come mar procelloso, che non può star in calma, i flutti del quale ridondano di sordidezza, e di fango.But the impious are as it were the raging sea, which can not be quiet, and the waues therof ouerflowe vnto conculcation and myre.Impii autem quasi mare fervens, / quod quiescere non potest, / et redundant fluctus ejus in conculcationem et lutum. 21There is no peace to the wicked, saith the Lord God.Non è pace per gli empj, dice il Signore Dio.There is no peace to the impious, sayth our Lord God.Non est pax impiis, dicit Dominus Deus.
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Haydock
The just. Christ, (Calmet) Josias, (Grotius) or any whose cause is just, yet finds no protection from such corrupt magistrates. (Haydock)
Calmet
Evil, by the wicked, or to prevent his fall, 4 Kings 12:20. People little consider what a loss the world sustains, when those die who might have averted the divine wrath. (Calmet)
Worthington
They are usually taken away, that they may not witness such misfortunes, and are settled in eternal peace. (Worthington)
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Calmet
Bed. The grave which affords rest to the virtuous, Josias, etc. (Calmet)
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Haydock
Sorceress. Septuagint, "lawless" children. (Haydock)
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Tongue, in contempt. Saints, and particularly Jesus Christ, have been exposed to ridicule.
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Comfort. Hebrew, "heat," abandoning yourselves to shameful excesses.
Torrents, to avoid being seen. Such sacrifices would have been incredible, if the Scriptures, and all history did not prove their existence, Deuteronomy 12:31., and Wisdom 12:3., and 4 Kings 23:10.
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Calmet
Bed, like a shameless prostitute. The idols are generally represented in this light, as corrupting God's people. (Calmet)
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Remembrance. Domestic gods. (St. Jerome) The Lares or Penates were usually placed in the court or porch. The Jews probably used Hecate or Trivia, for the same purpose, Isaias 65:11., and 66:17. To prevent this impiety, God had ordered some of the law to be written on the doors, Deuteronomy 6:9. But this it seems was disregarded, 4 Kings 23:8., and 1 Machabees 1:58., and Ezechiel 8:5.
Calmet
Near me. Idols were placed in the very temple, Jeremias 35:15., and 4 Kings 21:4., and Ezechiel 8:3., and 16:17. (Calmet)
Haydock
Hand. Protestants, "where thou sawest it." Thou didst even invite thy lovers by presents, Ezechiel 16:32. (Haydock)
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Theodoret
King. Moloc, or (Calmet) any foreign king, of whose alliance God did not approve. (Theodoret)
To please them, the true religion was adulterated.
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Rest. They were obstinate before the coming of Nabuchodonosor, and of the Romans.
Asked. Confiding in their own strength.
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Afraid, since thou hast despised me, my laws and offers.
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Calmet
Justice. He speaks ironically. (Calmet)
Haydock
Self-righteousness is vicious. (Haydock)
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Calmet
Companies, or princes, in whom thou hast confided. Assyria and Egypt cannot save themselves. (Calmet)
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Haydock
And 1:Seeing there is no aid in man, God will save his people for his own goodness' sake. (Haydock)
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Calmet
End. I will not always threaten or be angry, Genesis 6:3. (Calmet)
St. Augustine
Spirit. Holy Ghost. (St. Irenaeus 5:12.) (St. Augustine)
Worthington
God spares the humble penitent, and grants what they desire with as much eagerness as a sailor does a fair wind. (Worthington)
Haydock
He does not regard the indifferent. (Haydock)
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Heart. Dreadful state of the abandoned sinner! (Deuteronomy 32:21., and Psalm 12:2., and 43:24.)
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Calmet
Lips. Whatever they could ask, so that they might sing canticles. All shall be content. He alludes to the liberation of the captives, which was near, and to the redemption of mankind far off. (Calmet)
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Haydock
Dirt. Literally, "treading," conculcationem. (Haydock)
The works of the wicked are fruitless. They have no content. (Calmet) Non enim gazae neque consularis Summovet lictor miseros tumultus, Mentis et curas laqueata circum, Tecta volantes. --
Horace
(Horace, 2:ode 16.)
Worthington
The obstinate sinner can receive no pardon. (Worthington)
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Iust men dying seme to the vvicked to perish.
But they are gathered to the happie society of other blessed soules. And commonly God so taketh away the iust, when he wil punish the wicked people, that they may not in this world see the general calamitie of others.
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Concordance Isa. 62. 7. 10.
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To the humble & contrite penitents God sheweth al benignitie, and granteth vvished good thinges: as prosperous windes to sea fa•ring trauelers. & the like.
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Those that persist obstinate can haue no remission of sinne.
Concordance Isa. 46. v. 22.
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St Justin Martyr † AD 165 The First Apology 48
… These are the words: “Behold now the righteous perisheth, and no man layeth it to heart; and just men are taken away, and no man considereth. From the presence of wickedness is the righteous man taken, and his burial shall be in peace: he is taken from our midst.”
St Justin Martyr † AD 165 Dialogue with Trypho 16
… For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, ye lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?’
St Justin Martyr † AD 165 Dialogue with Trypho 110
… For Isaiah cries, ‘Behold how the righteous perishes, and no man lays it to heart; and righteous men are taken away, and no man considers it.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.34.4
… In the beginning, He figured forth the pruning-hook by means of Abel, pointing out that there should be a gathering in of a righteous race of men. He says, “For behold how the just man perishes, and no man considers it; and righteous men are taken away, and no man layeth it to heart.”
Tertullian † AD 220 The Five Books Against Marcion 3.22
… “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”
Tertullian † AD 220 The Five Books Against Marcion 4.28
… He then turns to His disciples with these words, “I say unto you, my friends, Be not afraid of them which can only kill the body, and after that have no more power over you.” They will, however, find Isaiah had already said, “See how the just man is taken away, and no man layeth it to heart.”
Tertullian † AD 220 Scorpiace 8
… As saith Esaias, “See how the righteous man perisheth, and no one layeth it to heart; and righteous men are taken away, and no one considereth it: for from before the face of unrighteousness the righteous man perisheth, and he shall have honour at his burial.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.15
… For their maliciousness hath blinded them, and they knew not the sacraments of God.” Also in Isaiah: “See ye how the righteous perisheth, and no man understandeth; and righteous men are taken away, and no man regardeth. For the righteous man is taken away from the face of unrighteousness, and his burial shall be in peace.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
3. That the Saviour then was buried, ye have heard distinctly in the preceding discourse, as Isaiah saith, His burial shall be in peace : for in His burial He made peace between heaven and earth, bringing sinners unto God: and, that the righteous is taken out of the way of unrighteousness
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.3
… Hear in what sense he says, they shall perish ; it is plain from what follows; And they all shall wax old as doth a garment; and as a vesture shalt Thou fold them up, and they shall be changed . For as a man is said to “perish,” according to that which is written, Behold, how the righteous perisheth, and no man layeth it to heart
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 27
… Hear what the word of prophecy foretold by Jeremiah concerning this also, “They have cut off my life in the pit, and have laid a stone upon Me.” These words of the Prophet point most plainly to His burial. Here are yet others, “The righteous hath been taken away from beholding iniquity, and his place is in peace.”
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Tertullian † AD 220 An Answer to the Jews 10
… “By the crimes,” he says, “of my people was He led unto death; and I will give the evil for His sepulture, and the rich for His death, because He did not wickedness, nor was guile found in his mouth; and God willed to redeem His soul from death,” and so forth. He says again, moreover: “His sepulture hath been taken away from the midst.”
Tertullian † AD 220 The Five Books Against Marcion 4.43
… But when “they found not the body (of the Lord Jesus),” “His sepulture was removed from the midst of them,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
3. That the Saviour then was buried, ye have heard distinctly in the preceding discourse, as Isaiah saith, His burial shall be in peace
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.15
… Wherefore, O ye Jews? because He healed your blind? or because He made your lame to walk, and bestowed His other benefits? So that the Prophet in amazement speaks of this too, Against whom have ye opened your mouth, and against whom have ye let loose your tongue
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 22
… He hath uttered his voice against Me, wherefore I have hated it. And therefore (saith He) I have forsaken and left My house.” And again in another place, “Against whom have ye opened your mouth, and against whom have ye let loose your tongues?”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.12
… Shall I not be angry with these things? saith the Lord.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 63.1
… and he who has not taught the brethren to stand bravely in the battle, teaches those who are conquered and prostrate not even to ask for pardon ; although the Lord says, “To them have ye poured a drink-offering, and to them have ye offered a meat-offering. Shall I not be angry for these things? saith the Lord.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 3
… “They worshipped those which their fingers have made; and the mean man was bowed down, and the great man was humbled: and I will not forgive them.” And again: “To them hast thou poured out drink-offerings, and to them thou hast offered sacrifices. For these, therefore, shall I not be angry, saith the Lord?”
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.10
… By such connivance the Lord well reproves Judah, when He says through the prophet, Thou hast lied, and hast not remembered Me, nor laid it to thy heart, because I have held My peace and been as one that saw not (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.8
… For this kind of glory depends upon purpose, not upon affluence. These things be well assured, I will accept at your hands. To tread My courts ye shall not proceed, but the feet of the meek shall tread them, who have duly and sincerely acknowledged Me, and My only-begotten Word, and the Holy Spirit. How long will ye inherit My holy Mountain?
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.9
… Must you always be in trouble and dwell in tents, while those who vex you rejoice exceedingly? And to the presiding Angels, for I believe, as John teaches me in his Revelation, that each Church has its guardian, Prepare ye the way of My people, and cast away the stones from the way, that there may be no stumblingblock or hindrance for the people
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 59
… the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Thy name which is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.5
… whereas it is the habit of holy Scripture to put “High” for “God,” as where the prophet says: “the Most High uttered His voice and the earth was moved,” and “Thou alone art Most High over all the earth.” Isaiah too, who says this: “The High and lofty one who inhabiteth eternity”:
Pseudo-Cyprian Exhortation to Repentance 1
… I have seen his ways, and have healed him, and I have comforted him, and I have given to him the true consolation, and peace upon peace to those who are afar off, and to those that are near. And the Lord said, I have healed them; but the unrighteous, as a troubled sea, are thus tossed about and cannot rest. There is no joy to the wicked, saith the Lord.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.12.2
… And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, “For the Spirit shall go forth from Me, and I have made every breath.”
Tertullian † AD 220 A Treatise on the Soul 11
… at the same time making a sufficiently clear distinction between the spirit and the soul, in such passages as the following, wherein God Himself declares: “My Spirit went forth from me, and I made the breath of each. And the breath of my Spirit became soul.”
Tertullian † AD 220 Against Hermogenes 32
… not (as some suppose) meaning God Himself by the spirit , on the ground that “God is a Spirit,” because the waters would not be able to bear up their Lord; but He speaks of that spirit of which the winds consist, as He says by Isaiah, “Because my spirit went forth from me, and I made every blast.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.21
On the same principle we treat the passage in which God says: “For my Spirit shall go forth from me; and I have created every breath.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.21
… for if they had been of us, they would certainly have continued with us”? Were not both created by God—both born of Adam—both made from the earth, and given from Him who said, “I have created all breath,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.3
… saying, “Why hast Thou cast me off? and why go I mourning?” Let her hear from Isaiah; let the lesson which has just been read, suggest itself to her. “The spirit shall go forth from me, and every breath have I made. For iniquity have I a little afflicted him; I hid my face from him, and he departed from me sorrowful in the ways of his heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.9
… Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of in Isaiah, “I will not be an avenger unto you for everlasting, nor will I be angry with you at all times.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 10
… for I do not desire the death of the sinner; but I desire that the sinner should turn from his evil way, and live: therefore return ye from your evil way: why do ye give yourselves over to death, O house of Israel?” So, too, by Isaiah the prophet: “I will not be angry with you for ever, nor will I abstain from defending you always.”
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St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… which is evident from what Esaias the prophet says concerning the people of the Jews, speaking on this wise: “On account of his sin I put him to pain for a little while, and smote him, and turned my face away from him, and he was pained, and walked sorrowfully, and then I healed him, and comforted him.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.13
… Suppose that any one hath sinned, and is sad. He blots out the sin; he gets free from the transgression. How is this shewn? By the declaration of the Lord; for, speaking of a certain one who had sinned, He said, “Because of his iniquity I made him sad for a while; and I saw that he was grieved, and he went on heavily; and I healed his ways.”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Wouldest thou know how good our Master is? The Publican went up full of ten thousand wickednesses, and saying only, “Be merciful unto me,” went down justified. (St. Luke xviii. 13, 14 .) Yea, God saith by the prophet, “Because of sin for some little season I grieved him, (
St John Chrysostom † AD 407 Homilies on First Corinthians 23
… And if thou accuse thine own sins, thou hast relief: for “declare thou thine iniquities first, that thou mayest be justified:” ( Is. xlvii. 26 .) and if thou art sorrowful on account of these things, this too will be to thee a powerful remedy: “for I saw,” saith He, “that he was grieved and went sorrowful, and I healed his ways.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… Consider that the publican was justified by one word, although that was not humiliation, but a true confession. Now if this hath power so great, how much more humiliation. Remit offences to those who have transgressed against thee, for this too remitteth sins. And concerning the former He saith, “I saw that he went sorrowful, and I healed his ways;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
Let us begin therefore, I entreat you, one with making his prayers intense: another with continual weeping: another with downcast countenance. For not even is this, which is so small, unprofitable: for “I saw” (it is said) “that he was grieved and went downcast, and I healed his ways.” (
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 10
… and I have stricken him, and have turned away my face from him: and he was afflicted, and went away sadly in his ways.”
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Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 10
… and I have stricken him, and have turned away my face from him: and he was afflicted, and went away sadly in his ways.” And because he labours, he added and said, “I have seen his ways, and I have healed him; and I have given him a true exhortation, peace upon peace;”
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St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 4
… for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” Since as by the same also has been predicted, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.”
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St Augustine of Hippo † AD 430 City of God 14.8
… Many, however, calls these last passions ; and, as I have said, the Greeks call the former εὐπαθείαι , and the latter πάθη . And when I made a careful examination of Scripture to find whether this terminology was sanctioned by it, I came upon this saying of the prophet: “There is no contentment to the wicked, saith the Lord;”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.24
… “Rejoicing is not for the wicked, saith the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.16
… thou hast the Lord for joyful gladness, the Lord is always with thee, He hath no special season; thou hast Him by night, thou hast Him by day. Be true-hearted; and thou hast ever joy from Him. For that joy which is after the fashion of the world, is not true joy. Hear the prophet Isaiah: “There is no joy, saith my God, to the wicked.”
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1. THE JUST MAN PERISHES, AND THERE IS NO ONE WHO CONSIDERS IT. — He said in the preceding chapter, verse 9, that the destruction of Judah is imminent. First, to the causes of destruction and ruin mentioned above, chapter 56, verses 9-12, he adds the following: He reproves the Jews present and future, who despised, afflicted, and mocked the just, especially Christ. Second, in verse 5, he reproves their idolatry, in that with insane impulse and zeal they were carried away to fabricate and worship idols everywhere, like a harlot who rages after her lovers. Whence he threatens them, verse 12, with vengeance and Babylonian destruction. Third, in verse 14, to the penitent and those returning to God, he promises historically the return from Babylon through Cyrus, and under this as a type, he promises to believers and the penitent freedom from the servitude of sin and the devil, and likewise peace and abundance of goods. For there is no peace for the impious, says the Lord. 1. The just man perishes, and there is no one who considers it in his heart: and men of mercy are gathered together, because there is no one who understands: for the just man is gathered away from the face of malice. 2. Let peace come, let him rest in his bed who has walked in his uprightness. 3. But you, draw near here, you children of the sorceress; seed of the adulterer and of the harlot. 4. Upon whom have you jested? upon whom have you opened wide your mouth, and put out your tongue? are you not wicked children, a false seed? 5. You who are comforted in the gods under every leafy tree, immolating little children in the torrents, under the prominent rocks? 6. In the portions of the torrent is your part, this is your lot: and to them you have poured out a libation, you have offered a sacrifice, shall I not be angry at these things? 7. Upon a high and lofty mountain you have set your bed, and there you went up to offer sacrifices. 8. And behind the door, and behind the post you have set up your memorial: because you have uncovered yourself beside me, and have received an adulterer: you have enlarged your bed, and made a covenant with them: you have loved their bed with an open hand. 9. And you have adorned yourself for the king with ointment, and have multiplied your perfumes. You have sent your messengers far off, and have been brought low even to hell. 10. In the multitude of your way you have labored: you did not say: I will rest: you have found life in your hand, therefore you have not asked. 11. For whom have you been anxious and afraid, because you have lied, and have not been mindful of me, nor thought on me in your heart? because I am silent, and as if not seeing, and you have forgotten me. 12. I will declare your justice, and your works shall not profit you. 13. When you shall cry, let your gathered ones deliver you, and all of them the wind shall take, a breeze shall carry away: But he that trusts in me shall inherit the land, and shall possess my holy mountain. 14. And I shall say: Make way, prepare a path, turn aside from the way, take away the stumbling blocks from the way of my people. 15. For thus says the High and Sublime One, dwelling in eternity: and holy is his name on high and in the holy place, and with the contrite and humble spirit: that he may give life to the spirit of the humble, and life to the heart of the contrite. 16. For I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and I will make the breath. 17. For the iniquity of his covetousness I was angry, and I struck him: I hid my face from you, and was angry: and he went wandering in the way of his own heart. 18. I have seen his ways, and I have healed him, and I have brought him back, and I have given him comforts, and to those that mourn for him. 19. I create the fruit of the lips peace, peace to him that is far off, and to him that is near, says the Lord, and I have healed him. 20. But the wicked are like the raging sea, which cannot rest, and its waves toss up mire and dirt. 21. There is no peace for the wicked, says the Lord God. 1. THE JUST MAN PERISHES, AND THERE IS NO ONE WHO CONSIDERS IT. — He said in the preceding chapter, verse 9, that the destruction of Judah is imminent, because "all have turned aside into their own way," and because its watchmen are dumb dogs, drunk and sleeping. Here he gives another cause of destruction, not an active one, but one removing the prohibition, namely the death and subtraction of the just. For the just are indeed the pillar of the commonwealth, and sustain it by their justice as if by a column, both because they stir the people and princes to virtue by word and example, and are to them what leaven is to bread; and also because by their merits and prayers they restrain the wrath of God, lest it rage against the sins of the people and destroy them. For this is what God says in Jeremiah, chapter V, 1: "Go about the streets of Jerusalem, and see, and consider, and seek in the broad ways thereof, if you can find a man that executeth judgment, and seeketh faith: and I will be merciful unto him." Whence also He promised to Abraham the preservation of the five cities, if he should find ten just men in it. The sense therefore is, as if to say, These watchmen and dumb dogs, while they sit at their cups, and hear that some just or merciful man, that is, pious toward God and his country (for this is the Hebrew חסיד, chasid), a man is dead; they are moved by nothing, nor do they think of his virtue, or that they themselves will likewise die, nor of the loss to the commonwealth which loses such a support and foundation. Note: These general words of the Prophet properly and primarily pertain to any just men whatsoever, whether they were in the time of Isaiah, or afterwards, as is evident from verse 5 and following, and St. Jerome teaches there. See Canon IV, and the sayings at chapter I, verse 7. Thus the Chaldean, St. Thomas, Adam, Forerius and others. Whence the Hebrews refer these to the Prophets and just men, many of whom Manasses slew, IV Kings, chapter XXI, 16; others, to Isaiah himself, Jeremiah, and the Prophets of that age. For these were almost the only just men at that time, as is gathered from Jeremiah, chapter V, 1. Secondly, however, by the just he especially understands Christ. For He is the Just of the just, whose slaughter procured by the Scribes was the cause of the destruction of Judea by the Romans, of which he treated in the preceding chapter, verse 9. By men of mercy, he understands the Apostles and their successors and Martyrs, whom God granted and conceded to the world by singular mercy; so that they might as it were illuminate it, purify it, perfect it, and obtain for it God's mercy and grace. For these were slain by the Jews through the cross, stoning, and other means, which was the ruin of the Jews themselves. Thus St. Jerome, St. Cyril, Procopius, Theodoret, Haymo, Hugh, Lyran here. Also Tertullian, Justin, Cyprian, Rupert and others in Leo Castrius. Otherwise St. Gregory explains this, in book V of the Morals, chapter XXVIII, as if giving the reason why the dumb dogs give themselves to idleness, wine and sleep, namely because they see just, sober and laborious men ridiculed, vexed, indeed killed by the more powerful and voluptuous, as if to say, Since we see the drunken and impious prosper, the sober and pious afflicted, let us give ourselves rather to drunkenness than sobriety, to impiety than piety and justice. FROM THE FACE OF MALICE THE JUST MAN WAS GATHERED. — "Of malice," that is, of crimes. Whence alluding to this, the Wise Man, chapter IV, verse 11, says: "He was taken away lest malice should alter his understanding," etc.; he alludes to the rapture of Enoch. Secondly, "of malice," that is, of disaster and calamity, as if to say, God will take away the just from this life, lest they see the evils and disasters of their nation and age. Thus God took away Josiah, lest he should see the destruction of the kingdom and the Babylonian captivity, IV Kings, chapter XXII, 20. Thus He took away St. Augustine, while the Vandals were besieging Hippo. Thus the happy ones who fell at Troy, Virgil sings, I Aeneid: O thrice and four times blessed, To whom before their fathers' eyes, Beneath Troy's lofty walls, It was granted to fall! Hence St. Gregory, in book III of the Dialogues, chapter XXXVII, when Peter asked why the good, who could be an edification to others, are taken from this life sooner? answers: "The malice of those remaining deserves that those who could profit them be swiftly taken away; and when the end of the world approaches, the elect are taken up, lest they see worse things. Hence the Prophet says: The just perisheth, and no man layeth it to heart; and men of mercy are gathered, because there is none that understandeth." Thus when Alphonsus, surnamed the Catholic, king of Galicia, pillar of the Church, and glorious in triumphs over the Saracens, departed to the Lord in the year of Christ 727, at his death voices were heard in the air praising the Lord and saying: "Behold how the just man is taken away, removed from the face of iniquity, and his memory shall be in peace," as the Tudensis relates, and from him Baronius, in the year of Christ 757, at the end. If you take this of Christ, Christ was taken away from the face of malice (in Greek ἀδικίας, that is, of iniquity and injustice), that is, from the malice of the Scribes and Pontiffs. Thus Cyril. Otherwise Jerome: "From the face of malice," that is, he says, so that he might take away the malice and sins of men. And Haymo: "From the face of malice," he says, that is, lest any power and malice of men might thereafter be able to do anything against him.
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2. Let peace come. — He prays well, and at the same time predicts that the just dying in rectitude, that is, in righteousness, will be in eternal peace and rest, both in limbo before Christ, and in the heavenly chamber after Christ. For thus also do we pray well for the dead, saying: "May they rest in peace." The Septuagint translates: His sepulchre shall be in peace (namely, of Christ; which, although Christ was the enemy of the Jews, by the wonderful providence of God, no one hindered), it is taken away from the midst, namely, through Christ's resurrection, when Christ rose alive from the sepulchre. Thus the Fathers cited in verse 1. See here for whom death is peace and tranquility, namely, for the just, who meditate upon it perpetually, and why pious men await death, namely, that they may not see the evils of the age, and that they may rest in peace.
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3. BUT YOU, DRAW NEAR HITHER, SONS OF THE SORCERESS. — From the just man who perishes, he turns his discourse to the impious Jews, who existed from the time of Isaiah until Christ. "Sons" therefore "of the sorceress" are the inhabitants of Jerusalem, devoted to divinations and auguries. The Hebrew עונן onen, descending from עין ain, that is, eye, is the same as he who observed with the eye, that is, observed with eyes, either the stars, or birds, or entrails, etc., so that from these he might superstitiously conjecture future or hidden things. For the Jews were devoted to these, whom therefore in chapter II, verse 6, he called עוננים onenim, that is, observers, that is, watchers. Wherefore he calls them the same, "seed of the adulterer and of the harlot," that is, the posterity and children of the Synagogue idolatrous and addicted to superstitions. It is well known that in the Scriptures superstition and idolatry are called fornication and adultery, by which the city, or the soul, departs from God her spouse to idols, as it were to adulterers. For although the Jews in the time of Christ did not worship idols, they were nevertheless the children, that is, the posterity, of those who worshipped idols.
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4. UPON WHOM HAVE YOU JESTED? UPON WHOM HAVE YOU OPENED WIDE YOUR MOUTH, AND PUT OUT YOUR TONGUE? — These pertain to any just man, of whom in verse 1, mocked by the Jews, but especially to Christ, as the Fathers cited in verse 1 teach, who refer these to the mockeries, jeers, blows, insults, blasphemies and spittings upon Christ; for to open wide the mouth is to insult, indeed to vomit forth whole cartloads of insults. Secondly and more plainly, you opened wide your mouth and put out your tongue, signifies the petulant gesture of an insolent crowd, by which with gaping mouth and tongue extended in the manner of a dog, it contemptuously mocked and jeered at Christ; which although the Evangelists do not expressly set forth, yet from this it is clear that they did so. And this is easily persuaded by the petulance and malice of the Jews toward Christ, from which they vomited forth upon Christ spittings, jeers, and whatever malice suggested to them. Thus Sanchez. Forerius refers these to the Jews worshipping idols, who in their sacrifices feasting and heated with wine, praised the idols and reviled the true God. Yet he adds the same: "We can understand these not of God, but of the just, of whom he was speaking a little before, and of the holy Prophets, whom the impious mocked and held in derision. For which of the Prophets did they not kill, or persecute? as is in the Gospel. Perhaps also at their funerals they held festivals, and sang of their madness, and congratulated themselves mutually that they were free from their rebukes. To which exposition, what follows not a little favors." SPURIOUS SEED. — That is, adulterous or degenerate, as if to say: You are not true and sincere sons of Abraham, but spurious and degenerate, because you degenerate from his faith and piety to idols and crimes. He alludes to seeds, which either by their own defect, or by the defect of the soil, degenerate from their species and nature into another baser kind. For thus Columella writes of degenerating wheat, book II, chapter ix: "All wheat in a marshy place after the third sowing is converted into rye." I have seen experience of this thing in the paternal field among the Belgians.
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5. You who seek and find consolation IN GODS. — In Hebrew it is נחמים nechamim, which from the root נחם nacham signifies, you who console yourselves; but from the root חמם chamam it signifies, you who grow hot, as Vatablus and Pagninus translate, as if to say: You are seen to be driven by furies and frenzy to the worship of idols, so much so that, forgetful even of natural love, you sacrifice your little children to them. He alludes to the mad loves and heats of a harlot, of whom Jeremiah says in chapter II, 20: "Upon every high hill, and under every leafy tree, thou didst lie down, a harlot." Beneath the prominent rocks. — For these, being hollowed out and dark, strike the mind with a certain suspicion of divinity, says Seneca in book V, chapter XLI, as if a deity were coming forth from a cave or cavern. Whence they erected an altar there; at the same time so that there they might be safe from rain and winds, and removed from noise, they might perform sacred rites more tranquilly.
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6. IN THE PARTS OF THE TORRENT YOUR PORTION. — that is to say, your "portion," that is your lot, your riches and delights are, to worship not God, who was formerly the portion of your inheritance; but idols, in torrents, that is in valleys, through which torrents flow down from the mountains; for torrents arise from the mountains. Whence in this origin of theirs, as if it were something divine, they established altars, as Seneca teaches in the place cited. In this therefore or some other similar part of the torrent they sacrificed. Secondly, not badly do Vatablus and Forerius translate: In smooth, bare, or polished (for this is also what the Hebrew חלקי chalake signifies) stones of the torrent your portion, that is to say: When you see some beautiful stone, smoothed by perpetual washing of water, or otherwise polished, placed in the torrents, you adore it, and from it you expect a portion of eternal inheritance; or you trust in it so much, you love it as much as a hereditary portion.
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7. CUBILE, — that is, altar. He persists in the metaphor of adultery. For thus idolatry is often called.
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8. And behind the door, and behind the post (that is to say: not only on the mountains, but also behind the door), you have set up YOUR MEMORIAL. — that is, an idol of your god, so that you might adore it as a protective image, both entering your house and leaving it, and might ask that all your actions be made prosperous by it, that is, a happy and fortunate entrance and exit. For the ancients placed gods in their dwellings for this purpose, whom the Romans called Lares, and to them they burned incense, namely so that these would defend and make fortunate both the houses and their inhabitants. Thus St. Jerome: "There was no place," he says, "which was not defiled by the filth of idolatry, to such an extent that they placed idols behind the doors of houses, which they call domestic Lares: and both publicly and privately they shed the blood of their souls. By this error and most evil custom of antiquity, many cities of provinces labor, and Rome itself, mistress of the world, in individual islands and houses venerates the image of Protection with candles and lamps, which they call by this name for the protection of buildings, so that both those entering and leaving their houses might always be reminded of the error." See Alexander of Alexandria, book V of Genial, chapter XXIV. This was the idolatry of the Gentiles; but pious Christians, very many of them, place either before their houses or in the houses and workshops themselves images of the Blessed Virgin and other Saints, as patrons and protectors: and in the evening, before them they light candles or lamps, both so that they might venerate them, and so that they might refresh the constant memory and imitation of them, and so that they might invoke them and obtain blessing both temporal and spiritual. For it is not fitting that pious religion of the faithful should be overcome by impious superstition of the Gentiles, who therefore ought to exhibit and represent to themselves and others the constant memory and presence of God and the Saints through crosses, images, altars, etc. BECAUSE BESIDE ME YOU HAVE UNCOVERED (your bed), AND (in it) YOU HAVE RECEIVED AN ADULTERER, — that is to say: Not only outside, but also in my house, that is in the temple, as if in the same bed and couch, you have taken to yourself an adulterer to my injury, that is an idol and a demon. He notes King Ahaz, who placed and worshipped in the temple of God the gods of Damascus, IV Kings, chapter XVI, 10. Manasseh did the same, IV Kings, chapter XXI, verse 4. Whence also Ezekiel, chapter VIII, 14, complains that the Jews placed the image of Adonis in the temple. And Jeremiah, chapter XXXII, 34: "They have placed," he says, "their idols in the house in which my name has been called upon." Sanchez adds that he notes the immolation and burning of children in Topheth, which was near Jerusalem and the temple. YOU HAVE ENLARGED YOUR BED. — He notes Ahaz, who erected an altar larger than usual, in the manner of the altar of Damascus, to Baal. Again he reproves that they constructed very many altars for idols, scattered about in groves, valleys and torrents. "You have enlarged" therefore, that is, you have multiplied. YOU HAVE LOVED THEIR BED (of the adulterers, namely of the idols) WITH OPEN HAND, — that is, in deed, with zeal and with wanton gestures, not hidden, but manifest and public. For harlots allure their lovers with an enticing gesture of hands. Others say, "with open hand," that is, giving and bestowing liberally upon them many gifts, namely victims, ornaments, offerings, etc. Thirdly, Forerius says, "with open hand," that is, with profuse work and monument, namely by building for them temples, altars, inscriptions and other public monuments.
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9. You have adorned yourself for the king with ointment. — The Plantin Bible for "king" has "royal," that is, best and most excellent: but it should be read "king." For thus the Hebrew and Roman Latin texts have it. By the king, St. Jerome, Rupertus, Sanchez and others understand the idol Moloch: for this in Hebrew signifies king, to whom Isaiah here indicates and accuses the Jews, idolaters, to have adorned themselves and anointed themselves, that they might worship him thus more magnificently, like a bride indeed rather a harlot (for to her he alludes throughout here). Otherwise Forerius, who by the king understands the king of the Assyrians, to whom, he says, the Jews came forth with ointment and manifold perfumes, as a harlot who wishes to please her adulterer. Again by these things he understands balsam and other precious merchandise and gifts, which they offered to him, that they might win him over to themselves. To this sense something favors what follows: "You sent your ambassadors far off." YOU SENT YOUR AMBASSADORS FAR OFF, — that is to say, Not content with the idols of your own land and neighbors, you also sent ambassadors to the remote Assyrians, Chaldeans and Egyptians, and from thence you brought to yourself lovers, that is, idols. The same thing Ezekiel treats at length, chapter XXIII. AND YOU WERE HUMBLED EVEN TO HELL, — that is to say, You who were once a worshipper of God, sublime and glorious, now a worshipper of demons, have been brought low into a brothel and abyss of lusts, that is, of idolatry. For the Hebrews say that a woman is humbled when she is known and violated; for this is the sum of her humiliation, that is, ignominy and baseness. See what is said in Jeremiah II, 16. Thus that Monk, as St. John the Abbot relates in Palladius in the Lausiac History, XLIV, proudly trusting in his own sanctity and merits, was tempted and overcome by a demon appearing to him in the form of a woman, and enticing him to lust, when he wished to lie with her, the phantom vanished, and the voice of demons was heard mocking in the air, and saying: "He who exalts himself shall be humbled. You indeed have been exalted even to the heavens, but you have been humbled even to the abyss." Wherefore the Monk, despairing, returned to the world.
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10. IN THE MULTITUDE OF THY WAY THOU HAST LABOURED: THOU DIDST NOT SAY: LET ME REST. — He calls the way the institution of life, morals, religion, namely the study of multiplying idols, as if to say: In procuring from every quarter the idols of all nations, and in fabricating, erecting, adorning and worshipping many of them, thou hast laboured and wearied thyself; and yet thou art unwilling to rest, but as if mad with love of them, thou labourest more each day in the same things and wearest thyself out in vain. For "let me rest" Vatablus and Forerius translate "it is despaired of," or "my spirit fails" (for this is what the Hebrew נואש noas signifies), and therefore being weary I shall rest, as our man rightly translated it. Note: Marvellous was the madness of the nations, which the Jews imitated, in multiplying idols and gods. To such a degree did blind paganism descend in superstition, that it assigned to each herb, root and thing its own god. Thus Pomona was consecrated by them as goddess of fruits, Mellona of honey, Flora of flowers, Cardea of hinges, Hippona of horses, Bubona of cattle, Segesta of crops, Seia of seeds, Agonius of things to be done, Ajus of speech, Priapus of gardens, Hymenæus of marriages, Fidius of faith, Angerona of silence, Meditrina of medicines, Limentinus of boundaries, Myagrus of flies, Portunus of harbours, Eanus of travellers, Janus of doors, Momus of reproof, Consus of counsels, Vitumnus of life, Rubigus of rust, Æolus of winds, Sentinus of sense, Vallonia of valleys, Vitula of joy, Hebe of youth, Mania of the household gods (for they placed three gods as guardians in the doorway, as is evident from what has been said), Libitina of tombs, Pitho of eloquence, Carmenta of fates, Volupta of pleasure, Rumilia of nursing children, Pecunia of money, Collina of hills, Tutilina of defence, Numeria of numbers, Edulica of foods. Indeed they even assigned divinity to diseases and vices: thus Æsculapius was god of the sick, Libentina of lusts, Mena of menstruation, Vacuna of the idle and unoccupied. Finally they assigned divinity not only to virtues themselves, but also to vices and diseases, such as to modesty, concord, mind, clemency, faith; likewise to plague, fever, death, old age, poverty, fear, laughter. To what depths does man descend, into what abyss does he fall, abandoning God and abandoned by God? THY LIFE THY HANDS HAVE FOUND. — First, Leo Castrius says, "life," that is desire, "of thy hands," that is of thy affections (for these are as it were the hands of the mind), as if to say: Thou hast found what thou didst desire and wish for, namely thy beloved idol. Second, as if to say: "Life," that is great riches, by which thou mayest live and lead a splendid life, thou hast acquired by the labour "of thy hands"; therefore thou hast neglected God, nor hast thou asked Him. For riches puff up the rich, so that trusting in them, they neglect God. Thus St. Jerome and Forerius, who also adds: In the name life is irony. For he calls "life" a plague, and death itself, which nevertheless they themselves reckoned as life. Thus today many labour and toil, that they may obtain status and riches, by which they may live luxuriously, and they think they are preparing life for themselves thereby, when they are preparing a snare for their soul and often for their body. Third, and best of all, he calls "life of thy hands" idols made by hand; both because from them they hoped for riches and necessities, indeed luxuries of life: and because they were their beloveds. For harlots are accustomed to call their heart, their soul, their life these things. Whence it follows: "therefore" thou didst not "ask" God. It is irony, as I have already said. Thou didst not ask. — Forerius translates, thou didst not grieve; Vatablus, thou didst not languish. For the Hebrew חלה chala signifies to be infirm, and from this to pray by metonymy. For infirmity teaches man to pray.
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11. FOR WHOM WAST THOU ANXIOUSLY AFRAID. — Note that these words are to be read as a question, as if to say: Didst thou fear? For what didst thou fear idols, lest thou shouldst lose the necessities of life? so that thou mightest lie, that is deceive and break faith with me and my covenant made with thee, both generally in Exodus XXIV, and particularly in the circumcision of each one. For thou shouldst have feared me more, and my anger and vengeance. For although I am still silent, yet soon, like a woman in travail, I shall speak, and publicly before the whole world I shall announce justice, that is thy injustice, delivering thee to enemies, so that all may see that thou art delivered to them on account of thy crimes, and through them art punished by God. For it is irony and antiphrasis. Thus St. Jerome. Otherwise Sanchez, as if to say: "For whom wast thou anxiously afraid?" what of those things by which thou didst kindle divine wrath against thee was a terror to thee? as if to say: Nothing. For thou didst sin fearlessly and shamelessly, breaking faith and covenant, because thou didst see me silent and quiet. Therefore by my clemency thou hast become bolder and more impudent; when rather by it thou shouldst have been drawn and invited to love me again and to seek me.
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12. THY WORKS SHALL NOT PROFIT THEE. — "Thy works," namely feigned and hypocritical ones, by which thou triest to hide and conceal thy injustice: or "works," that is idols. Thus Vatablus, Forerius. Whence it follows:
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13. WHEN THOU CRIEST OUT (afflicted by enemies, especially the Chaldeans, captive in Babylon), LET THY GATHERED ONES DELIVER THEE. — Namely, thy gods, whom thou hast gathered together and worshipped, and the idolatrous nations allied with thee and gathered to thy aid. This is what Moses foretold to them, Deut. XXXII, 37 and 38: "Where are their gods, in whom they had confidence? let them rise and help you." It is sarcasm. AND (that is, but, as Vatablus translates it; for the Hebrew vau ו also signifies this), THE WIND SHALL CARRY THEM ALL AWAY, — that is to say, the gods and nations, although gathered together and numerous, are so light and weak that they are tossed about and scattered by the wind or a gently blowing breeze no differently than chaff and stubble. For God, like a wind most lightly and easily, will disperse them and thee together with them. Thus Euripides says in the Troades: "The reproaches of the Argives and the boasts of the Phrygians I entrust to the winds to carry," and Propertius: These things I was fashioning, which now Eurus and Notus toss about, my vows scattered through fragrant Armenia. 13. BUT HE THAT TRUSTETH IN ME SHALL INHERIT THE LAND, — that is to say, it shall happen far otherwise to those who have entrusted themselves and their salvation and life to me. For they shall possess the land promised to them, and Mount Sion, both the earthly and the heavenly. It signifies the Jews, trusting not in idols but in God, and hoping in him, about to return from Babylon to Jerusalem: but by these are understood the just, hoping in God, who shall possess both the Church and the land of the living in the heavens. Thus St. Jerome, St. Cyril, St. Thomas, Haymo, Forerius and others. Wherefore Theodoret not badly understands by this land Judea, and the whole world throughout which the Church of Christ is scattered; so that the faithful citizen of the Church, through it as it were inherits and possesses the whole world; and this is promised here. "Therefore to the faithful the whole world is wealth."
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14. AND I WILL SAY: MAKE A WAY. — In Hebrew סלו סלו sollu, sollu, that is, pave, pave, or, raise, raise, that is, fortify and prepare the way with heaped earth, as ways are fortified and prepared in marshy places. Thus Vatablus and Forerius. TURN ASIDE FROM THE PATH, — that is, cleanse the path, sweep away filth, stones, wood, etc. In Hebrew it is פנו דרך pannu derech, that is, give face, that is, a smooth and beautiful surface to the way; or straighten the way, that is, make the way level and even by rule and plumb-line. The sense is, that is to say, I will make level and easy and unobstructed the way through Cyrus for the faithful Jews returning from Babylon. Much more shall I say to the Apostles: Make level the way for believers and those striving to enter the Church, and afterwards journeying through it to the Holy of Holies in the heavens. Thus St. Gregory of Nazianzus, oration on the coming of 150 Bishops, and St. Jerome and Cyril, who say the same thing is said here as what he foretold in cap. XL, 3: "Prepare the way of the Lord."
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15. THE MOST HIGH, AND DWELLING IN ETERNITY, etc. — This is a vivid description and representation of divine Majesty. For He sets this in opposition to vile, mute, powerless, stone and wooden idols. Note here the wonderful amplitude of God and magnificence, by which He combines the highest distance and extremes: namely, He joins the highest and the lowest, that is heaven and the humble. For as He dwells in heaven, so also in the humble. Again He joins eternity and contrition, or the contrite and crushed. For as He dwells in eternity, so also in the contrite, as in His tabernacle and temple: namely, God so elevates the humble and contrite even to heaven, even to eternity. St. Augustine beautifully expounds this in Psalm CXII, on that passage: The Most High dwelleth on high, and looketh on the low things both in heaven and on earth, saying: "Thus He exalts the humble, that He does not make them proud. And so He dwells on high in those whom He exalts, and makes them to Himself heaven, that is, His seat; and yet not proud, but always subject; and even while looking on the low things in that very heaven where He dwells on high; for the Spirit through Isaiah thus speaks (he cites this passage according to the Septuagint): Thus saith the Most High dwelling on high, His name is eternal: The Most High dwelling in the holy places. He explained what He had said, dwelling on high. For having expressed this more fully, He said, dwelling in the holy places. But who are the holy ones, except the humble, whom the children praise the Lord? And so He adds: And giving magnanimity to the small of soul, and giving life to those who are in humility of heart. In these holy ones He dwells, to these small of soul He gives magnanimity. Giving magnanimity indeed He makes them exalted, in whom dwelling He dwells on high; but because He gives magnanimity to the small of soul, those same exalted places in which He dwells, He looketh on the low things." And further: "God looketh on the low things in heaven and on earth; because they surely remember what they were through their own malice, namely earth and earthly; what they have become through the grace of the Lord, namely heaven and heavenly. Dwelling in eternity, — that is, Dwelling in the incorruptible and eternal empyrean heaven. Secondly, "dwelling in eternity," that is in eternity, in the eternal region, whose measure is not the time of men, not the age of Angels, but "the eternity of the Holy Trinity." Thirdly, properly "dwelling in eternity," that is dwelling in Himself, because He is His own "eternity," dwelling in His divinity, which is itself "eternity," as much as "immensity." For as this measures the extension of divinity, so that measures its duration, as it were. Nor can it be measured by any place or other created time. Hence in Deuteronomy XXXIII, 26 and 27, God is called "the ascender of heaven; His dwelling place is above," in Hebrew, His dwelling place is antiquity, that is eternity. See the remarks there. God therefore from the highest watchtower of eternity, all times, present, past and future flowing beneath Him, circling, fixed and unmoved, beholds. Whoever therefore pants after God, ascend from earth to heaven, from flesh to spirit, from men to Angels, from time to eternity. "God is He, whose nature is majesty, whose place is immensity, whose time is eternity, whose life is holiness, whose power is omnipotence, whose work is mercy, whose wrath is justice, whose throne is sublimity, whose seat is humility." For dwelling in eternity, that is eternal, the Syriac translator renders sometimes, Giant of the ages. Note here: The Syrians in the divine Office elegantly and significantly call God the Giant of the ages. First indeed giant signifies God's greatness, majesty and immensity, by which He surpasses all things and stands out above heaven and the whole world like a giant in the assembly of people. Secondly, God's strength, power and dominion is signified, by which He rules in all ages like a giant over Pygmies. Thirdly, God's eternity is signified, which extends itself through all ages like a giant, fills them, and equals them, nay transcends and embraces them, as a giant embraces a small person. As therefore God is called by Paul, I Timothy chapter I, verse 17, "King of ages"; so by the Syriac He is called Giant of the ages. Thus by Daniel, nay by Nebuchadnezzar, Daniel III, 100, this eulogy is given to God: "His kingdom is an everlasting kingdom, and His power is from generation to generation." And by Isaiah, chapter XLI, 4: "Calling the generations from the beginning. I am the Lord, the first and the last." And by St. John α and ω, Apocalypse I, 8. The argument of the Prophet is this: God's sublimity, amplitude and magnificence are so great that, although He is exalted, He regards humble things; although He is in heaven, He considers those things which are on earth; and so although He inhabits heaven, He also dwells with the humble and the abject; again, although He is eternal and impassible, yet He has the broken and the contrite in His care and heart, so that He may heal them: therefore it is fitting for Him not to contend in perpetuity, but to bring back, care for and heal those humbled, broken and crushed in Babylon and captivity. You therefore who are broken by calamities, have hope, that God, whom you have experienced as angry, you shall soon experience as benign and merciful. For the eternal cares for mortal and temporal things, the holy for the fractures of sins, the exalted and sublime for the humble and the abject. And in this matter He wishes us to imitate Him and to cooperate with Him. Thus Forerius. UT VIVIFICET,—that He may quicken, that is, recreate, raise up, restore, and thus as it were quicken. For the humble and the contrite, either from the affliction which they shall suffer, or from lowliness and compunction, appear mortified and as it were dead to the pleasures of this life and to the things of this world. Whence God, raising them up, consoling and gladdening them, quickens them again. Thus Sanchez. To this St. Paul alludes: "God, who comforts the humble, has comforted us," II Cor. cap. VII, 6.
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16. Even to the end. — Our God loves even to the end, because He reaches to the end of love and the limit, beyond which love cannot progress. This is what St. John says of Christ going to death, cap. XIII, 1: "When He had loved His own, who were in the world, He loved them even to the end (both of life and of love)." But He is not angry even to the end; for neither does He who is angry exhaust the depths of wrath, so as to punish as much as either wrath suggests or our sins deserve. Hence when God persisted longer in wrath, the Psalmist prays: "Why, O Lord, art Thou angry even to the end?" BECAUSE THE SPIRIT SHALL GO FORTH FROM MY FACE, AND I WILL MAKE THE BREATH. — First, Hieronymus Prado explains it thus, as if to say: I will pour out my fury upon the impious with breath and spittle, as it were foaming out wrath. Second, Hugo, as if to say: I will breathe out and expire my wrath: therefore I shall not be angry even to the end; but I shall cease to be angry, and I shall bring back the Jews from Babylon. For thus those who are angry breathe out and expire their choler with frequent breathing and panting. Third, the same Hugo, as if to say: The impious were driven like by an adverse wind into quicksands and rocks, namely into Babylon; but I will breathe a favorable wind upon them, so that from there they may sail in the harbor of salvation into their homeland. Fourth and more genuinely, "spirit and breath," that is, souls I make and create, as if to say: Therefore I love those whom I have created, I have mercy upon them, and their offences, if they humble themselves and are contrite, I forgive. I shall not therefore be angry forever with those things which have from me the power to live and breathe. Thus Theodoret, the Chaldean Paraphrase, Cyril, St. Jerome and Augustine, epist. 146, Adam, Forerius and others. He alludes to Gen. cap. II, 2: "He breathed into his face the breath of life." Fifth, others understand by breath the soul; by spirit, the Holy Spirit, and His grace and the power of the soul breathed upon by God. Thus Haymo and Tertullian, lib. De Anima, cap. XI, and St. Augustine, lib. VII De Genes. ad litt. cap. XIV. Whence Symmachus, Aquila and Theodotion translate: The Spirit which covers and surrounds all things, namely, which is the quickener and vivifier of all things. Hence also Plato said God is the spirit and soul of the world, as if to say: As I have created souls, so I will give them the Holy Spirit: why therefore shall I be angry with them even to the end? Surely I shall not be angry; but I will turn wrath into clemency and mercy. This sense is rather mystical than literal. But note: For "shall go forth" in Hebrew it is יעטוף iaatoph, whose root עטף ataph, when said of the soul, life or spirit of man, signifies that these are hidden, covered and overwhelmed, so that they cease and are no longer seen, as happens in great afflictions of mind and spirit, in anguishes and fainting fits, when they fail and suffer a swoon. The sense therefore is, as if to say: I am He who causes the spirit of the humble and contrite, that is, their souls and vital breaths, to fail and as it were go forth: I am also He who again makes them, that is, restores, recreates and vivifies them; "I kill, and I make alive: I bring down to hell, and I bring back." Why therefore shall I be angry even to the end: but when I shall have humbled and broken the souls through captivity or a like affliction, again having mercy upon them, I will raise them up, console and gladden them. Thus Forerius. Whence also Leo Hebraeus translates: Because the spirit before my face shall fail, and the breath I have made. Wherefore less correctly (for many things must be supplied) Symmachus and Aquila translate actively: My spirit which goes forth from my face covers, conceals, occupies all things, as if to say: I am He who vivify all things by my spirit. Less correctly also Vatable thus translates and explains: The spirit from my sight shall clothe a body, and souls I have created, that is, I create spirits and souls, which afterwards I put into a body, and clothe it as it were with a garment. Note "shall go forth," that is, is wont to go forth. For the future in Hebrew signifies custom. He speaks of grave tribulation, sadness, anguishes, in which the soul as it were appears to be overwhelmed and to go forth; which God restores and vivifies as it were through joy and consolation, as I have said. Wherefore this verse is rightly accommodated to the sad and anxious: for these have the spirit covered, clouded, and as it were going forth from its state and place. For the Prophet speaks, not of the first creation, but of the recreation, consolation and gladness of souls, both in Babylon and under sin and captive to the demon and grievously afflicted. Whence he adds: "I healed him, and brought him back, and gave him consolations, and to those that mourn for him." Finally, the iaatoph can very aptly be translated thus: The spirit from my face shall be covered, or wrapped, that is, wrapped it shall go forth, as breath goes forth from the mouth wrapped at the time of cold. For in a similar manner God as it were breathes out the spirit and soul of man, when He creates it and sends it into the body. Whence explaining, he adds: "And I will make the breath." For this latter hemistich in the Hebrew manner explains the former. This sense is favored by our "shall go forth," and commonly by the Interpreters, as I have said in the fourth exposition.
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17. BECAUSE OF THE INIQUITY OF HIS COVETOUSNESS I WAS ANGRY. — This is the covetousness which He blamed the Scribes for in the preceding chapter, 11, and it was the mother and origin of all vices. For, as the Apostle says, "the root of all evils is covetousness," in Greek φιλαργυρία, that is, love of silver. Wherefore the pronoun his refers to Israel, as a known substantive from the circumstances, according to Canon XVII. Truly St. Gregory, XV Moral. cap. XII: "Covetousness is not extinguished by desired things, but is increased." Secondly, St. Jerome understands by covetousness an insatiable lust for sinning; for the Hebrew בצע betsa, although it signifies desire. And thus the Apostle took covetousness for lust, Ephes. IV, 19: "Who, despairing, have delivered themselves to uncleanness, unto the working of all uncleanness, in covetousness." Mystically, it is spiritual covetousness, when in teaching, preaching, and helping neighbors someone is sparing, sluggish and cold, when he uses the grace of God sparingly, when he communicates the gifts of God given to him sparingly and reluctantly to others: at this God is angry, and often takes away the gifts given, and allows him to wander and follow his own desires. I HID MY FACE FROM THEE. — In Hebrew it is, I smote him by hiding, that is, I smote him secretly and latently, says Forerius. For the Jews thought they were being smitten by the Chaldeans; but God was the one who was secretly smiting sinners through them. Secondly, better our version understood the usual accusative to be supplied, namely, my face. For it follows: "And I was indignant." For those who are indignant turn their face away from him toward whom they are indignant, and thus hide it from him. AND HE WENT WANDERING IN THE WAY OF HIS OWN HEART. — This is a grave punishment, when someone abandoned by God is allowed to wander, and freely follow his own desires, according to that Psalm LXXX, 13: "I sent them away according to (that is, in) the desires of their heart, they shall go in their own inventions." He alludes to Cain, who after fratricide said: "I shall be a vagrant and a fugitive in the earth," Genesis IV, 14. For vagrant the Hebrew is turned, or returned. Whence the Septuagint translates, mourning; which St. Chrysostom to Theodore the fallen, and others explain, repenting: as if this were the reason for what follows: "And I healed him, and brought him back," as if to say, The people mourning went captive into Babylon: whence by this calamity returning to itself it repented; therefore I freed it from captivity, and brought it back to its homeland. Thus St. Thomas, Forerius, Hugo and others. But our version requires the former sense. For to wander in the way of one's heart is a sign of contrition, not however of being led into Babylon.
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18. I SAW HIS WAYS, AND I HEALED HIM, — as if to say, I saw him wandering and erring, and going to his ruin; therefore taking pity on him at last, I stirred him up through scourges and pious inspirations, so that he might recognize his error and danger, and return to me; and thus returning I healed him. He speaks of the Jews captive in Babylon, and there repenting, whom God therefore healed both in soul and body, and brought back to their homeland. But under these he understands the unfaithful and sinners, wandering through idols and vices, and at last repenting, whom God heals, and brings back to the Church and to their former state of grace and glory. AND I GAVE CONSOLATIONS TO HIM (to my people now said to be wandering), AND TO THOSE WHO MOURN FOR HIM. — And it signifies that is, as if to say, I comforted the people, that is, those mourning, that is, the afflicted and repenting, in the people. He speaks of the return from Babylon, and antitype, from sin. For the Prophets often join the type with the antitype. Thus Forerius and St. Jerome. See Canon V. To this Christ alludes, Matt. V, 5: "Blessed are they that mourn, for they shall be comforted." The Chaldean translates: I gave consolations to him and to those who mourned over him, namely friends and neighbors mourning the fall and afflictions of the Jews.
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19. I HAVE CREATED THE FRUIT OF THE LIPS PEACE. — First, by the fruit of the lips, Hugo and Adam understand the reward of prayer, which is wont to be uttered by the lips, so that it is a metonymy, as if he said: I have given to the Jews in Babylon and to any sinners whatsoever afflicted, mourning and doing penance, and invoking me, in place of the fruit and reward of their prayer, peace. For nothing so serenely calms the mind in all tribulation, and especially in contrition and penance, and renders it peaceful, as prayer. For "fruit" in Hebrew is ניב nib, that is, produce. Moreover, peace, given to the Jews through Cyrus, was a type of peace, that is, of liberty, quiet and abundance of spiritual goods given through Christ. This sense appears most plain, and therefore genuine. Finally, "I have created," that is, I shall create. For this peace, both the one and the other, was so new, so wonderful, so great and divine, that it could truly be said to be created by God. For thus in Scripture a thing is said to be created when it is wretched, afflicted and as if dead, when it is renewed, restored, and receives new vigor and life. Thus the Psalmist prays that God would cause plants and all things, cold in winter and as if dead, to grow green again and revive in spring, saying Psalm. CIII, 30: "Thou shalt send forth thy spirit, and they shall be created: and thou shalt renew the face of the earth." Thus David, spiritually dead on account of the sin of adultery, now doing penance prays, Psalm. L, 12: "Create a clean heart in me, O God: and renew a right spirit within my bowels." Thus in cap. LXV, 17, God says that in the resurrection he will create new heavens and a new earth. Thus in Pentecost we pray to the Holy Spirit: Whence explaining, he adds: "And breath I shall make." For this latter hemistich in the Hebrew manner explains the former. Our "shall go forth" favors this sense, and commonly the Interpreters, as I have said in the fourth exposition. Second, Vatablus and Forerius by the fruit of the lips understand the common speech and matter of speaking, as if to say: I am about to renew the speech of this people: for he who before had war and vengeance in his mouth, hereafter shall speak of peace, which shall befall him, so great and so pleasing, that nothing but peace, praise and thanksgiving shall sound in his lips. Whence also Sanchez thus expounds: I have created, that is, I shall create and bring forth future peace to the people captive in Babylon, as well as to mankind redeemed through Christ, which shall be matter of perpetual praise and thanksgiving. Third, others, as if to say: I have created peace, which is the fruit of my lips, that is, of my promise, which namely I God promised by my lips, or by the lips of my prophets. Thus St. Jerome, Haymo and St. Thomas. Finally, because the Hebrew שפה sapha signifies not only lip, but also shore and bank (which are as it were the lip of the sea and river); hence some translate: I have created as the fruit of the banks peace, as if to say: I have created peace so abundant and copious, as abundant and copious is the fruit growing on the bank of a river; but the wicked always tumult and rage like the sea, as follows. PEACE TO HIM THAT IS FAR OFF (that is, to the Gentile, who hitherto has been remote from faith, God, and salvation), AND TO HIM THAT IS NEAR, — that is, to the Jew, who before had faith, God, and hope of salvation. Thus the Apostle explains, Ephes. II, 17. Whence it is plain that these from vers. 18 and onwards are to be understood more of Christ and Christians, than of Cyrus and the Jews: for Christ brought this full peace to both Gentiles and Jews. Yet he alludes to the peace (and presupposes and touches upon it) brought by Cyrus to the Jews, both to those who were far off, namely captive in Babylon, and to those who were near, that is, who dwelt in Judea, or in neighboring Idumea or Moabitis. Thus St. Thomas and Hugo. Historically therefore he speaks of Cyrus and the Jews, as will be plain from the whole following chapter; symbolically and chiefly, of Christ and the faithful. See Canon. V and following.
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20. BUT THE WICKED ARE LIKE A RAGING SEA, WHICH CANNOT REST. — For raging in Hebrew is נגרש nigras, that is, driven, namely by winds and waves agitated and tossed about. Whence Vatablus translates: But the wicked like the Euripus roar; for the sea when it is confined in a narrow space, as happens in the Euripus, swells into waves. Moreover the Euripus flows and ebbs seven times a day, and therefore is in perpetual agitation and motion, by a great secret of nature which Aristotle was unable to penetrate; whence it is said of it: "The Euripus has Aristotle, not Aristotle the Euripus." The sense is, as if to say, The peace already mentioned the Jews will have when liberated from Babylon by Cyrus, equally as men redeemed by Christ; but the pious only, for the wicked, since they are perpetually agitated by the heat of desires and the breath of demons, cannot rest; but like the Euripus and a fluctuating sea are perpetually tossed about: indeed, as can be translated from the Hebrew, they cast out the world as dung and mud. AND HIS WAVES CAST UP MIRE AND DIRT. — He calls "mire" vile, sordid and putrid things worthy of being trampled upon, such as foam, corpses and other things cast up by the sea, as if to say, Just as the waves of the sea cast upon the shore refuse and putrid and trampled things, again foams, which mixed with earth make mud; so the heat of desires from the heart of the wicked cast out and foam forth putrid sins. On the contrary, just as the sea dashed against shells and gems polishes and refines them; so the heat and agitation and persecution of the pious purify and clarify them. Others explain it thus, as if to say, Just as the waves of the sea reabsorbed by the earth make mud which is trampled upon: so the wicked will be trampled upon by God and men on the day of judgment, as the Jews are already trampled upon by all. Thus St. Jerome. Note: The Hebrew רפש rephes signifies trampling, disturbance, mire, mud, dung, etc., from the root רפש raphas, that is, to trample, and by trampling to disturb. Vatablus translated it significantly: But the wicked like the Euripus roar, which knows not how to rest, when its water is troubled with slime and mud, that is, he says: Whose waters drive to the shores mud and mire. Again Procopius: The wicked, he says, suffer fluctuation of mind, like the sea avenging themselves, in that those whom the waves thrust to the shores it continually produces, but is forced to suffer their reflection back into itself.
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21. THERE IS NO PEACE FOR THE WICKED, SAYS THE LORD GOD. — This is an epiphonema. The Septuagint translates: There is no joy for the wicked. Note here that the fruit of holiness is peace of mind and joy in the Holy Spirit; but the fruit of impiety is disturbance of mind, and consequently illicit pleasures have more gall than honey, and finally end in filth and punishments, both present and eternal. Thus we see gluttony brings a thousand cares, ending in fevers, colics, catarrhs; lust in abscesses, venereal disease, carcinomas; the proud are continually tossed about by envies, hatreds, anguishes, and finally descend to reproaches and ignominies. "What profit is it," says Seneca, epistle 57, "if the silence of a whole region exists, if the passions rage? All would be the night, peaceful and composed in quiet: it is false. There is no peaceful quiet except that which reason has composed." And Horace, book II, ode XVI: For neither treasures nor the consul's Lictor removes the wretched tumults Of the mind, and cares flying around The coffered roofs. Thirdly, others, as if to say, I have created peace, which is the fruit of my lips, that is of my promise, which namely I God promised by my lips, or those of my prophets, to them. Thus St. Jerome, Haymo and St. Thomas. Neither light slumbers does fear or Sordid desire take away. More fully and better St. Augustine, book XIV On the City of God, chapter VIII, shows that the joys of the wicked from sins are false and full of disturbances. Excellently St. Gregory, XXXIII Morals II: "It is a game of demons, when they roll vague and unstable souls from vice into vice." The same in Psalm VII Penitential: "Among the manifold tribulations of the human soul, and the innumerable troubles of afflictions, there is no greater affliction than the conscience of sins. It remains therefore that the sinner placed in tribulation should have recourse to God, in whom alone is true consolation."
Machine translation from the Latin, not reviewed.
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Hic ostendit diversitatem obedientium divinis consiliis ab illis qui non obediant, quantum ad evasionem periculorum: et primo assignat diversitatem; secundo ponit utriusque partis confirmationem, ibi, Qui autem fiduciam habet mei, hereditabit terram. Circa primum duo. Primo promittit justis a periculis quietem; secundo auferit impiis evasionis spem, ibi, Vos autem accedite huc, filii auguratrix. Circa primum duo facit. Primo ponit justorum tribulationem, qua sine aliqua reputatione occiduntur: Colliguntur, a praesenti vita, et a terra sua captivi, ae si non essent justi, a facie malitiae, idest a praesentia malorum. Habac. 1: « Quare respicis contemplores, et taces conculcante impio justiorem se? » Vel a facie malitiae, idest ne in malitiis mutarentur. Sapient. 4: « Raptus est, ne malitia immutaret cor ejus. » Secundo promittit eis quietem: Veniet pax in cubili; idest, in domo sua securus erit, vel quiete cordis sui. Job 5: « Scies quoniam pacem habeat habitabitum tuum. » Vos autem accedite huc filii auguratrix. Hic auferit injustis evasionis spem: et primo arguit ipsorum culpam; secundo auferit evasionis fiduciam, ibi, Ego autem annuntiabo justitiam tuam. Circa primum duo. Primo arguit peccati perversitatem; secundo in peccato obstinationem. Ibi, In multitudine viae tuae laborasti. Circa primum duo. Primo arguit in eis blasphemiam, ponens peccati consuetudinem, inquantum in hoc patres suos imitantur, Filii auguratrix, quae contra meum praeceptum auguriis intendebat, adulterae, inquantum me derelicto, adhaerebat alienis. Oseae 2: « Judicate matrem vestram, a judicate. » Ponens etiam peccati speciem: Super quem lusistis? quasi dicat, super Deum, blasphema-ntes ipsum. Secundo arguit in eis idolatriam: et primo ponit consuetudinem: Numquid non filii scelesti? Supra 1: « Vae genti peccatrici, populo gravi iniquitate, semini nequam, filiis scelestis. » Secundo ponit peccati speciem, Qui consolamini. Aggravat autem in eis peccatum idolatriae ex tribus. Primo ex locorum diversitate; secundo ex divini foederis violatione, quia juxta me; tertio ex peccandi aviditate, Dilexisti stratum. Diversitas autem locorum in quibus sacrificabant ostenditur tripliciter. Primo quantum ad loca amoenia; secundo quantum ad loca sublimia, Super montem; tertio quantum ad loca familiaria, Et post ostium. Circa primum quatuor. Primo describit locorum amoenitatem, vel ex umbris arborum, Qui consolamini; Jer. 2: « Sub omni ligno frondoso tu prosterne-baris meretrix: » vel ex ubertate aquarum: Immolantes parvulos in torrentibus, idest filios tuos.
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Ezech. 16: « Tulisti filios tuos et filias tuas quas generasti mihi, et immolasti eis ad devorandum. » Secundo peccati dilectionem: In partibus torrentis pars tua; quasi dicat: Hoc sortem tuam reputasti. Sap. 2: « Ubique relinquamus signa laetitiae nostrae: quoniam haec est pars nostra, et haec est sors nostra. » Tertio sacrificii oblationem: Et ipsis effudisti libamen, quantum ad humidam; sacrificium, quantum ad sicca. Supra 1: « Confundimini ab idolis vestris. » Justam Dei indignationem: Numquid super his non indignabor? Jerem. 5: « Numquid non super his visitabo? dicit Dominus. » Super montem. Hic ponit loca sublimia, in quibus immolabant. Cubile: loquitur ad similitudinem meretricis, quae se amatoribus prostituit. 4 Reg. 17: « Fecerunt sibi statuas, et fornica-ti sunt in eis. » Et post ostium, et retro postem posuisti memoriale tuum. Hic designat loca familiaria, quia juxta introitum domorum idola ponebant, ut in magna memoria haberent.
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Ezech. 8: « Adduxit me in Jerusalem in visione juxta ostium interioris, quod respiciebat ad aquilonem, ubi erat statutum idolum caeli ad provocandam aemulationem. » Quia juxta me discooperuisti, et suscepisti adulterum. Hic aggravat peccatum ex divini foederis violatione, quo Deo quasi sponsa conjuncta erat; et sibi loquitur sub similitudine adulterum suscipiat, et cum eo facit pactum de con- trahendo, dimisso viro; in quo significatur quod in templo idola coluit. Ezech. 16: « Facta es quasi « mulier adultera, quae super virum suum inducit « alienos. » Dilexisti stratum eorum manu operta. Hic aggravat peccatum ex peccandi solicitudine: et primo quantum ad pronitatem peccandi, Manu a- perta, idest sine aliquo impedimento. Jer. 5: « Frans meretricis facta est ei, noluit erubescere. » Secundo quantum ad studium placendi, quia orna- bat se: Et ornasti te, idest thymiamata meum pro- nens in eorum cultum.
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Prov. 7: « Aspersi cubile « meum myrrha et aloe et cinnamomo. » Tertio quantum ad solitudinem invitandi: Misisti legatos, quia etiam a longinquis terris diversa idola con- gregabat; et sic humiliata es usque ad inferos, idest usque ad profundum peccatorum. Ezech. 25: « In- « sanivit in amatores suos. » In multitudine viae tuae laborasti. Hic ostendit in peccatis obstinationem. Primo, quia non revocabantur peccati labor, In multitudine, idest in multiplici cultu idolorum. Sap. 5: « Lassati sumus in via iniquitatis et per- « ditionis. » Secundo quia non revocabantur tem- porali prosperitate.
57:10
Vitam manus tuae invenisti; idest, ad manum habebas unde posses vivere; et ideo non rogasti me, sed solcita, pro divitiis tuis, idola timuisti, mei oblita.
57:11
Job 21: « Ducunt « in bonis dies suos, et in puncto ad inferna de- « scendunt. » Tertio quia non est revocata divina expectatione: Et mei non es recordata. Tacens, dissimulans, expectans te ad misericordiam. Sap. 11: « Dissimulans peccata hominum propter poe- « nitentiam. » Supra 42: « Tacui, semper silui, « patiens fui. » Ego autem annuntiabo justi- tiam tuam, quam facis, vel quam suscipere debes: opera, idola. Congregati, ex diversis gentibus. Deut. 52: « Surgant, et opitulentur vobis, et in « necessitate vos protegant. » Qui autem fidu- ciam habet mei, habitabit terram. Hic confir- mat diversitatem: et primo quantum ad justos; se- cundo quantum ad injustos: Impii autem quasi ma- re fervens. Evasionem autem bonorum a periculis confirmat ex tribus. Primo ex divina mansuetudi- ne, promittens evasionem quantum ad patriae re- stitutionem. Qui confidunt in idolis, opera eorum non proderunt eis.
57:13
Qui autem fiduciam habet mei, hereditabit terram, promissionis. Ps. 56: « Man- « suei autem hereditabunt terram. » Et quan- tum ad viae expeditionem: Et dicam, scilicet prin-
57:14
cipibus Medorum: Viam facite, liberando, praebete, dando licentiam repatriandi, declinate, ut nos non impedietis, auferte, ut nec alii. Jerem. 50: « Tol- « lite de via lapides. » Et in sancto habitans.
57:15
57:17
Psalm. 102: « Non in perpetuum ira- « sectur, neque in aeternum comminabitur. » Et subjungit rationem, ponens expletam in puniendo justitiam, Propter iniquitatem. Abscondi, ut non adjuvarem. Abiit vagus, quasi ovis sine pastore.
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Job 2: « Numquid timentes arguet te, et veniet te- « cum in judicium, et non propter malitiam tuam « plurimam, et infinitas iniquitates tuas? » Pro- mittens in salvando misericordiam: vias ejus vidi, oculo misericordiae, ipsi, quantum ad principes, lugentibus, quantum ad Judaeos, aut quantum ad advenas auditores; vel quantum ad terram et habitatotes. Psalm. 102: « Qui propitiatur omnibus « iniquitatibus tuis, qui sanat omnes infirmitates « tuas. » Tertio confirmat ex prophetarum prae- nuntiatione: Creavi, quasi ex nihilo eos restituens, laborum, prophetarum qui haec praedixerunt, qui longe, in captivitate dispersi sunt.
57:20
Ephe. 2: « Et « veniens evangelizavit pacem his qui prope, et « his qui longe. » Impii autem quasi mare fer- vens. Hic confirmat quod dixerat de malis per quamdam similitudinem: et primo ponit ipsum. Fervens, idest semper fluctuans, redundat, ad lit- tus ubi lutum faciunt, et conculsantur.
57:21
Et conclu- dit propositum: Non est pax impiis, ut scilicet sal- ventur.
Nota super illo verbo, Justus perit, et non est qui recogitet, quia in passione Christi homo debet recogitare primo dilectionem, ad reamandum. Can. 8: « Pone me ut signaculum super cor tuum. » Secundo amaritudinem, ad compatientum. Thren. 5: « Recordare paupertatis et transgressionis meae, « absynthii et fellis. » Tertio fortitudinem, ad for- titer patientium. Heb. 12: « Recogitate eum qui « talem pro vobis sustinuit a peccatoribus adver- « sus semetipsum contradictionem ut non fatige- « mini animis vestris deficientes. » Quarto utilita- tem, ad gratias agendum. Can. 7: « Ascendam in « palmam, et accipiam fructus ejus. »
57:2
v. 2 « veniat pax, requiescat in cubili suo qui ambulavit in directione sua » ; — clarius in hebr. ingredietur in pacem, requiescent super strata sua, quicumque ambulat recte, qui recta via incedit, pie et probe vivit. Non de sola quiete in sepülcro sermonem esse (For. Mar. Del.), verbis ipsis demonstratur; paz enim conditionem felicem designat; :Zngredi im pacem certe non est idem ac deferri in sepulcrum, id quod etiam impiis vita functis obtingit; neque quiescere super strata idem est ac in sepulcro iacere; quid enim iustus haberet prae impio mortuo qui senectute confectus etiam ruinam ingruentem morte effugerit? Necessario igitur, ut sensus adsit aptus, de vita post mortem cogitandum erit, in qua iustus pace ac quiete fruitur; similiter Ez. 32, 25 sermo est de cubili vel strato (23272) in scheol. Quare hoc quoque loco, ut argumentatio vatis sit efficax et iusto morte sublato prae impiis verum conferatur commodum et praemium, de vita post mortem cogitari debet qua iusto merces iustitiae pendatur et qua ipse requiescat a labore et molestia pace fruens (cf. Osor. Sasb. Pint. Mald.). LXX. habent quidem Écxat ey elpiym d a9, abxo5, at reliqui testes omnes textui hebr. adstipulantur; ita Áq. &A0ézo év eig ; Sym. et Theod. eigeX0ézo clgjvn; sim. Syrus et Chald. ; igitur S. Hier. vertens veniat paz 'optantis in modum Aq. Sym. Theod. praeeuntes habuit; melius tempus futurum LXX
57:3
v. 3 « Vos autem. accedite huc filii auguratricis, semen adulteri et fornicariae »! — « accedite ad me et audite quae dicam » (S. Hier.); cf. 48, 16 ; quasi invitos cogit ad audiendam reprehensionem. Filios eos nominat auguratricis, quia mater (cf. 50, 1) i. e. populus multum divinationi et variis superstitionum generibus indulgebat (cf. 9, 6; 8, 19) quae cum idololatria coniuncta esse solebant. Cum Aegyptii in hac quoque parte satis eminerent (cf. Ex. '1, 11), reprehensio in eos cadere potest qui foedus aegyptiacum promovebant (cf. 30, 2; 31, 1). Ex adulterio autem et fornicatione nati dicuntur propter idololatriam longiore iam generationum serie inolitam (cf. 4,21. Ex. 34, 48. Lev. 20, S. Iud. 2, 1'1; 8, 83. 4 Par. 5, 25. Ier. 3, 4. 9. Ez. 16, 13 ; 20, 3 etc.), qua foedus cum Deo initum turpiter violabatur. Ad modum loquendi compara quod legitur Ez. 16, 3 : pater tuus Amorrhaeus, mater tua Cethaea; utroque parente commemorato quam magnam improbitatem quasi iure hereditario habeant indicatur. Atque revera per omnes fere generationes idololatria populum aliqua ex parte inficiebat. Cum prophetae custodes essent ac vindices theocratiae ideoque quam maxime idololatriam persequerentur, patet cur maxime ab idololatris iis iniuriae et irrisiones sint illatae. De iis, uti iam 5, 19 et 28, 10, etiam hie vates conqueritur
Iam vates transit ad scelera populi, ita alio modo demonstrans, quo iure gentes invitaverit ad ruinam populo inferendam (56, 9). Populus enim haud absimilis est suis principibus. In ipso compellationis modo sacra vatis indignatio cernitur
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v. 4 « super quem lusistis, super quem dilatastis os et. eiecistis. linguam ? numquid. mon vos filii scelesti, semen mendax »? — et cum 51, 1. 2 de iustis ac piis sermo fuerit, etiam illos ludibrio haberi ab impiis explicare possumus (cf. For. Pint. Sasb.); de Deo autem interpretari (Mald. Mar.) non erit consultum quia eius mentio in hoc contextu non fit. Quantis opprobriis servos Dei . proscindant, trina interrogatione exprimitur ; quam indignum sit, graviter effert propheta irrisores vocans filios iniquitatis (apostasiae) et semen mendacii (hebr.) qui quasi ex apostasia et mendacio progeniti et facti sint ac compositi. Et quantopere hos titulos mereantur et quantopere res sit indignatione maxima abominanda, a talibus pios Dei cultores ludibrio haberi, ulterius declarat
57:5
v. 8 « qui consolamini in diis subter omne lignum frondosum, iimmolantes parvulos in torrentibus subter eminentes petras »! — hebr. qui incalescitis vel exardescitis impura scil. idololatriae libidine ?n terebinthis (cf. Mar. Malv. et recentiores); vide ad 1, 29 hebr.; terebinthus enim in cultu Astartes locum praecipuum habuisse videtur et eiusmodi symbolis arborum ipsa colebantur idola. De re vide Deut. 12, 2; 16, 91. 4 Reg. 16, 4; 11, 10. 9 Par. 28, 4. Ier. 2, 20; 3, 6 etc. Quam insano idololatriae furore correpti sint, ostendunt eo quod parvulos suos, carissima pignora, mactant et immolant in convallibus subter fissuras petrarum (hebr.) i. e. in speluncis et cavernis saxorum. Eiusmodi mactationes puerorum fiebant in valle Hinnom (cf. 4 Reg. 23, 10. Ier. 32, 35). Cultum illum idololatrieum describit quem a Phoenicibus mutuati in Palaestina exercebant; unde vates non scripsit versus finem exsilii. Quantae vero reprehensionis ea res sit in populo a Deo electo urget
57:6
v. 6 « n partibus torrentis pars tua, haec est sors tua, et ipsis effudisti libamen, obtulisti sacrificium ; numquid super his non indignabor »? — paronomasiam in hebr. imitatus est S. Hier. : in partibus pars; in hebr. proprie in laevibus lapidibus convallis est pars tua; populus est pars Domini, nm pon Deut. 32, 9, hunc enim sibi. elegit in populum hereditatis (Deut. 4, 19. 20), in peculium de cunctis gentibus (Ex. 19, 5) et vice versa ipse Dominus est pars hereditatis populi (cf. Ier. 10, 16. Ps. 15, 5; 12, 26. Lament. 3, 24); sed tali parte divina reiecta laeves lapides sibi praeelegerunt, lapides coluerunt divinis honoribus, ut Ieremias quoque conqueritur : praevaricatrix Iuda moechata est cum lapide et ligno (Ier. 3, 9) dicens lapidi : tu me genuisti (Ier. 2, 21; cf. Deut. 4, 98; 28, 36. 64). In idololatria phoenico-syriaca cultus arborum et lapidum multum erat propagatus (cf. Movers, die Phoenizier I p. 343. - 383. A141. 569 seq.; von Haneberg, relig. Alterth. p. 11; Scholz, Goetzendienst p. 151. 292; Vigouroux, la Bible et les découvertes mod. 3 ed. III p. 256). Et quam sedulo lapidibus servierint, libaminibus et fertis (hebr.) oblatis ostenditur. Cum igitur h. l. tam explicite mentio fiat cultus lapidum, in versu antecedenti de cultu arborum sermonem inferri omnino confirmatur; unde hoc quoque versu valide comprobatur D'5N in v. 5 non de diis dici (uti veteres versiones expresserunt) sed de terebinthis, uti 1, 29. Non solum in convallibus et in cavernis petrarum abominationes exercent, sed in collibus quoque et montibus; transit vates ad cultum in excelsis observatum v. ' « super montem excelsum et sublimem posuisti cubile tuum et illuc ascendisti ut immolares hostias » ; — idololatria tamquam fornicatio cum diis consideratur; quanto studio et constantia sese dedant idolis, in strato posito declaratur. In libris historicis frequenter populus accusatur, quod immolabat in excelsis vel quod reges excelsa non abstulerunt (cf. 3 Reg. 3, 2. 3; 12, 31; 13, 33; 14, 23; 15, 14; 99, 44. 4 Reg. 19, 3; 14, 4; 15, 4 etc.) ; de quo cultu vide Movers l. c. 514 seq. von Haneberg l1. c. 80. In lecto vel cubili altare videt Mald. in quo idolis sacrificabant, « eadem scil. metaphora qüa sacrificium ipsum fornicationem vocare solet propheta ». Quam longe lateque serpserit idololatria, vates ulterius exhibet describens idololatriam quam in suis domibus et in ipso templo exercebant
57:8
v. 8 « e£ post ostium et vetro postem posuisti memoriale tuum; quia iuxta me discooperuisti et suscepisti adulterum ; dilatasti cubile tuum et. pepigisti cum eis foedus ; dilexisti stratum eorum manu aperta » ; — memoriale sunt idola vel signa idololatrica, quae in sua quisque domo collocabat ; « post ostium autem et retro postem positum esse dicitur memoriale, id est ad interiorem et exteriorem portarum faciem ut sive domo egressuri sive ingressuri domum deos intuerentur eorumque fidei atque tutelae se suaque omnia commendarent » (Sanct.). Et quam sedulo domi quoque idolomaniae operam dederint, ostenditur in visione Ezechieli : certe vides quae seniores domus Israel faciunt in tenebris, unusquisque in abscondito cubiculi sui (Ez. 8, 12); exhibentur autem ei « omnis similitudo reptilium et animalium, abominatio, et universa idola domus Israel depicta in pariete et septuaginta viri de senioribus... et unusquisque habebat thuribulum in manu sua » (Ez. 8, 10. 11). In hortis quoque (Is. 1, 29; 65, 3) et in tectis (Ier. 19, 13; 32, 29) cultui idolorum sedulam navabant operam. Hane idololatriam coniungebant cum cultu Domini, ita quidem ut sacrificio Domino oblato ad idola colenda se converterent. Immo cum quandoque in ipso templo idola constituerentur et cultus abominandus exerceretur, verba quia iuxta me... (vel hebr. proprie a me scil. ex latere meo surgens te alteri tradidisti) explicanda esse videntur de tali abominatione in ipso templo patrata, qualem legimus de tempore Manassis, qui aras exstruxit idolis in domo Domini et altaria in duobus atriis templi Domini (4 Reg. 21, 4. 5. 2 Par. 33, 4. 5) vel qualem vidit Ezechiel in templo fieri (Ez. 8, 5). In hac acceptione apta adest gradatio neque sane ea rei veritati opponitur neque verbis vim infert, quin potius illud *2àW2 revera indicare videtur quod S. Hier. expressit ?wrta me; id quod ea explicatione facillime declaratur. Multitudinem idolorum designat vates dicens : dilatasti lectum (hebr.). In pactione foederis commoda illa intelliguntur quae sibi obventura esse a cultu idolorum ope protectionis deorum sperabant (cf. Os. 2, 5. Ier. 44, 1); quantopere vero ad cultum illum exercendum exarserint, ultimo membro declaratur; « ut non erubesceres in peccato tuo nec fornicationis cuperes abscondere turpitudinem sed tota libertate peccares » (S. Hier.). Rei turpitudinem vates etiam pactione foederis declarat; ex idolis enim sibi seligunt quibuscum ineant foedus ii qui foedere sollemni Domino fidem spoponderunt et tot ac tanta iam experti sunt foederis beneficia. longius sit petita; ex locis Ez. 16, 26 et 23, 20 potius concludendum erit obscoenum illud aliis exprimi verbis. Si additur : stratum eorum dilexisti ubicumque vidisti, id non videtur esse adeo ieiunum et languidum; ad eum autem sensum demum reducitur : locum eligis vel locuni vidisti. Cum idololatria connectitur studium foedus ineundi cum exteris, ut auxilium quod a Domino propter impietatem iam non accipiunt ab exteris sibi efflagitent. Ita completa demum habetur apostasia a theocratia. Quam sedulo talia foedera exquisierint, vates non sine ironia describit
57:9
V. 9 « et ornasti te regi unguento et multiplicasti pigmenta tua ; misisti legatos tuos procul et humiliata es usque ad. inferos » ; — hebr. et profecta es ad. regem cum oleo vel regem cum oleo adiisti ; sensu generali dieitur rez; modo enim cum Assyriis, modo cum Aegyptiis foedera inire tentabant. Ita quae Achaz rogavit : servus tuus sum, salvum me fac (4 Reg. 16, 'j) et munera quae argento et auro collecto ex templo et thesauris regis misit, et legationes in Aegyptum missae (Is. 30, 6; 31, 1) satis aceusationem hanc illustrant. Apte quoque liaec reprehensio priori adiungitur. Foedera enim eiusmodi semper consequebantur defectionem a Deo (cf. Os. 5, 13; 7, 11 ; 42, 1) et cum gentis alicuius potentia et gloria intime connexa censeretur cum deo nationali, opem exterorum invocare fere idem erat ac ad dei externi auxilium confugere. Insuper quantopere id contrarium fuerit legi theocraticae et normae a Deo propositae, iam ex Pentateucho elucet; vide ad Is. 30, 1. 2 et 31, 1 et ler. 41, 5 : maledictus homo qui confidit in homine et ponit carnem brachium suum et a Domino recedit cor eius. Cum Palaestina oleo et balsamo abundaret (cf. Deut. 129, 11;33, 94. Ioel 1, 10. Ez. 16, 14. 1 Par. 27, 28. 2 Par. 32, 28) et unguenta pretiosa etiam in thesauris regiis recenserentur (Is. 39, 2), munera declarantur quibus amicitiam regis sibi conciliare studebant; eodem modo Osee dicit de Ephraim : foedus cum Assyriis iniit et oleum in Aegyptum ferebat (Os. 12, 1). Haéc munerum transmissio per legatos facta ita describitur ac si ipsa meretrix Israel se fuco et pigmentis exornasset ut gratiam captaret regis; hunc in modum non solum versio vulg. sed textus quoque hebr. in membro priore accipi potest (cf. Ez. 23, 40) : adiisti cum oleo i. e. oleo uncta et ornata, similiter ut Iezabel se ornavit ad captandam gratiam Iehu (4 Reg. 9, 30). Locutio metaphorica propriis verbis in altero membro explicatur : legatos miserunt in regiones longinquas et. quam profundissime, usque ad orcum, se inclinaverunt et sese abiecerunt coram nationibus externis, uti sese humiliaverunt coram idolis (cf. 2, 9). Populus igitur a Deo electus et elevatus sese abiecit coram aliis usque ad inferos, non contentus se in terram prosternere, infra terram quasi descendere affectabat scil. usque ad orcum, « sicut in aliis comparationibus cum aliquid maxime amplificare volumus terminum adhibemus supra quem non estaliud; ut Ionas : bene irascor usque ad mortem » (Sanct.). Forte etiam alludit ad 298, 45. Sunt qui hunc versum de idololatria expliceut. li regem intelligunt vel Moloch (Am. 5, 21. Ier. 49, 1. Soph. 4, 5) vel Anamelech idolum Sepharvaim (4 Reg. 17, 31) vel Baal idolum Phoenicum (cf. S. Hier. Cyr. aimo, Thom. Sanct. Lap. Men. Tir. Gord. Schegg, Mayer, Hitz. Kn.). Sed in v. 41 sermo est de timore hominum quo erant correpti ; contra quem igitur foedere inito sese munivisse iure censentur ; idem indicatur v. 13. Unde de foedere cum hominibus ineundo verba erunt explicanda ; hanc expositionem non solum verba ipsa adeo plana suadent et res aliunde notae et loci similes (cf. Os. 19, 4. Is. 30, 9; 31, 1. Ex. 16, 31), verum etiam, quia cur ad idola quae apud se habebant legatos procul mitterent nemo adhuc explicavit neque ex s. literis discimus eos solitos fuisse eiusmodi peregrinationes suscipere. Quare de foedere cum extraneis ineundo plerique bene explicant (cf. Theod. Osor. For. Pint. Sa, Malv. Mar. Vat. Clarius, Rohl. Troch. Sein. Del. Naeg. Or.), dum alii utramque explicationem proponunt neutram certo praeferentes (cf. Sasb. Mald. Allioli, Loch). Singularis est explanatio quam Hahn proponit; regem intelligit idolum ; sed legationem non ad idolum mitti vult, sed ad aequirenda unguenta et metalla pretiosa, quorum causa immo usque ad viscera terrae descendatur. Nescio an ea explanatio ullum invenire possit laudatorem. Atque in isto studio foederum externorum non parvum laborem neque mediocrem contentionem posuerunt
57:10
v. 10 « in multitudine viae tuae laborasti, non dixisti : quiescam; vitam manus tuae invenisti, propterea non rogasti »; — difficile erat gratiam regum exterorum conciliare, multae erant molestiae obeundae, legationes frequenter mittendae ; at haec omnia perferebant neque unquam dicebant taedio laborum : desperatum est (hebr.) i. e. frustra haec omnia et in vanum fiunt. Cur vero tanta cum constantia eiusmodi molestias susceperint, ratio in eo erat, quia quandoque ad breve tempus eiusmodi foederibus revera iuvari sibi videbantur; propterea additur : vitam manus tuae invenisti i. e. novum quendam vigorem potentiae tuae acquisivisti (cf. Mald.). -Id quod in Achaz quoque revera cernebatur. Nam ad tempus ei utilis fuit Theglathphalasar eumque a periculo liberavit. Quare cum populus istis foederibus ad breve tempus recrearetur, propterea non languisti. hebr. (For. Mald. Mar. et recentiores) i. e. non sentiebas istis foederibus demum vera damna tibi inferri verumque languorem ; erant igitur aegroti, at aegritudinem minime sentiebant, quod genus morbi valde periculosum est. S. Hier. legisse videtur nbn in forma piel (cL. Ex. 32, 11. Ps. 45, 13 hebr. Prov. 19, 6. Iob 11, 19 etc.) ; unde non rogasti i. e. « quia rebus omnibus abundasti et affluxisti divitiis, ideo Dominum neglexisti » (S. Hier.); sim. LXX et Syrus. Sensus non adeo ab hebr. recedit : quia ibi aliquid vigoris invenisti, ideo ad Dominum supplex redire:noluisti. — Iterum advertere opus est hanc reprehensionem foederum cum externis initorum et legationum missarum minime quadrare in finem exsilii, verum optime convenire tempori Isaiae. — Quomodo laboraverit Israel et tamen non satiatus fuerit, fusius pertractat Ez. 16, 98. 299 et cap. 23. | Et cur tandem Israel tot ac tantas subiit molestias e&t Deum suum turpiter neglexit ? Propter timorem inanem hominum ; ut se contra homines tuerentur, Deum spreverunt neque secum reputarunt quanto graviora incursuri essent supplicia;
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v. 41 « pro quo sollicita timuisti, quia mentila es et imei non es recordata neque cogitasti in corde tuo? quia ego tacens et quasi non videns? et mei oblita es »! — hebr. et quem anxie meluisti et timuisti? 1. e. cuius tandem timor tantum in te valuit, ut perfide ageres in me et foedere meo neglecto mei memoriam abiiceres neque id reputares tecum quasi esset res nullius momenti? Homines timuit Israel et ut eorum impetum averteret, lege theocratica neglecta favorem et auxilium expetiit exterorum, cum tamen in Deo suo firmissimam haberet opem coóllocatam. Dei obliti sunt, quasi ipse neque curaret neque videret angustias populi sui. Hebr. nonne ego tacens et (quidem) a longissimo tempore et me non times? Deus tacet quando perversitatem non statim neque severe punit. Quia ergo improbitatem non statim diro supplicio est persecutus, sed patientia et longanimitate scelera eorum pertulit, propterea timorem Dei abiecerunt. Unde patientia Dei abusi sunt ad augenda scelera. Verum hoc silentium Deus removebit; annuntiat poenam et vindictam, et ita haec sententia transitum ad sequentia continet. Hebr. pom & saeculo, a longo tempore; aliqui codd. praebent novo quae forma legi et explicari polest partie. hiph. p5ya occultans, sive claudens oculos (cf. Lev. 20, 4. 1 Sam. 12, 3). Hanc formam respexisse videntur LXX, quia eius loco praebent zxgogo, hanc S. Hier. vertens et quasi non videns. Sed a saeculo interpretali sunt Syrus, Chald. et certe etiam Aq. et Sym., quia 5S. Hier. refert iuxta Symmachum et Aquilam Deum semper tacuisse peccata. Cum illud et 1 non adeo commode alias ponatur, forte haec lectio quam ex LXX et S. Hier. colligimus cum Lowth praeferenda erit.
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v. 12 « Ego:annuntiabo iustitiam tuam et opera (ua mon proderunt tibi »! — cum ironia et sarcasmo multiplicem idololatriam et improbitatem a v. 3-11 descriptam vocat iustitiam tuam, hanc palam faciet omnibus populi expulsione et urbis civitatisque destructione. Quomodo annuntiaturus sit, iam ex antiquo tempore constat; nam poenis defectionis propositis iam Moyses gentes inducit loquentes : quare sic fecit Dominus terrae huic? quae est haec ira furoris eius immensa? et respondebunt : quia dereliquerunt pactum Domini... et servierunt diis alienis et adoraverunt eos, idcirco iratus est furor Domini contra terram istam (Deut. 9, 24-21. 3 Reg. 9, 8. 9. Ier. 22, 8. 9). Unde quid Deus sit minaturus, cum dicat se esse annuntiaturum scelera populi, ex minis illis olim iam propositis satis declaratur; poenis itaque illis inflictis ignominiam populi omnibus declarabit. Opera tua dicuntur cuncta scelera antea recensita; meiosi dicitur ea non profutura, in qua locutione sicut in antecedenti pariter deprehenditur ironia; cur opera de idolis explicentur (For. Rohl. Sein. Kn. Del. Or.), non adest ratio ; idola plerumque opera manuum, digitorum vocantur (cf. Deut. 4, 28. Ps. 115, 4; 133, 15 hebr. Is. 2, 8; 31, 19. Ier. 4, 16 etc.). Hic vero opera intelligi sensu alio latiore etiam ex subseq. patet, in.quibus conatus illos et labores ridet quibus exterorum sibi amicitiam et foedera conciliare studebant. Qualis futura sit annuntiatio iustitiae, lam aperte dicitur
Admissa idololatria foedus theocraticum quam maxime violatur. Populus itaque pro sua parte foedus dissolvit Deumque reiecit; pro quo scelere Deus iam olim populi dispersionem et ablationem e terra minatus erat (Deut. 28, 63; 32, 24. 3 Reg. 9, 71 : auferam Israel de superficie terrae). Unde quamdiu haec poena extrema non erat devoluta et inflicta, Deus dici poterat tacere (v. 11) quippe qui defectionem populi nondum ea quae defectioni congrua erat poena ultus erat. Haec poena exsilio demum est irrogata, quo populus pignore foederis scil. possessione terrae spoliatus et a Domino e sede sua eiectus omnibus gentibus testimonio erat foederis turpiter violati. Quare ante exsilium irrogatum Deus quasi tacuit i. e. scelus non poena omnino congrua punivit; exsilio vero id fecit ex sua parte quod populus pro virili iam praestiterat : foedus violatum esse eiectione populi omnibus declaravit. Talem poenam extremam igitur minatur, cum dicit :
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v. 13 « cum clamaveris, liberent te congregati tui ! et omnes eos auferet ventus, tollet aura » ! — clamor dicit oppressionem, periculum magnum et dolorem. Haec igitur si ingruunt, liberent te ii quos Israel foedere et amicitia sibi coniunxit ; at acerba ironia id dici sequentibus declaratur : omnia illa auxilia celerrime et facillime auferentur ; non alia re opus erit quam vento et flatu aurae lenis et omnia evanescent; cf. Ex. 15, 10 : flavit spiritus tuus et operuit eos mare. Quinam sint congregati, ex v. 11 eruendum erit. Ibi vero asseritur populum legatos misisse et munera ad reges propter timorem hostium ; quare clamor v. 13 illi timori respondet, et cum in v. 10 dictum sit populum eiusmodi legationibus saepius vigorem virium invenisse, nune iam ei ironice commendatur et optatur, ut eadem experiatur : liberent te ; quare propius adiacet e serie cogitationum congregatos intelligere non de idolis (uti volunt S. Hier. Cyr. Theod. Sanct. Men. Schegg, Loch, Troch.), sed de auxiliis copiisque gentium (cum S. Thom. Pint. Vat. Sa, Malv. Mald. Calm.). Accedit quod homines et opera humana vento vel turbine auferri frequenter dicuntur, non autem idola (cf. 17, 13; 40, 94; 44, 2. 16; 64, 6. Ps. 1, 4; 11, 43; 892, 14. Iob 13, 95; 21, 18; 271, 21. Os. 13, 3. Ier. 13, 24; 18, 17). Ceterum cum gentium potentia diis saepius ex opinione populari referatur accepta et foedera cum iis inita sint quasi foedera cum idolis pacta, dici poterit cum aliis (Osor. Sasb. Lap. Tir.) gentes intelligi simul cum idolis. Si ergo illi qui ad auxilium vocantur plane inutiles erunt ad opem ferendam et quasi vento abrepti disparebunt, clades et ruina populi annuntiatur ineluctabilis; iatelligi autem exsilium, etiam a solatio patet quod piis praestatur. Dum enim impii frustra clamant, « qui autem fiduciam habet mei, hereditabit terram et possidebit montem sanctum meum v. 13 dictum est : omnes eos auferet ventus. Idem habes apud Amos : in exsilio quasi in cribro concutiuntur, sed ita ut nullum granwm cadat in terram et pereat (Am. 9, 9) i. e. boni et pii servabuntur, redibunt; peccatores aatem in gladio morientur (l. c. v. 10). Piorum autem spem ostensa Dei potentia, sanctitate, voluntate salutis praestandae egregie confirmat vates demonstrans quibus normis in rerum difficultate debeat sustineri ac confortari
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v. 44 et dicam : viam facite, praebete iter, declinate de semita, auferte offendicula de via populi mei » ! — terrae possessio, pignus scil. foederis et benevolentiae Dei iis reddetur, denuo possidebunt montem sanctum in quo sedes Dei, templum collocatur et tam praeclara de futuro oracula reponuntur (cf. 2, 2; 4,5 etc.). Ergo instauratio annuntiatur; quare membrum prius de clamore et oppressione in ipsa ruina theocratiae intelligi debet; et cum praeterea exsilium iam saepe et apud ipsum Isaiam et ante eum praedictum sit (cf. 5, 6. 13; 6, 41; 41, 11; 14, 1; 39, 6. Os. 2, 14 etc.), optime praeclara spes ostenditur iis qui rebus vanis despectis in uno Domino omnem spem ac fiduciam ponunt. Quam spem quo alacrius foveant, Deum ostendit paratissimum: ad reditum efficiendum ; iubet scil. viam fieri, idque iubet efficaciter et instanter; quare omne impedimentum vel offendiculum de semita removeri et auferri de via iterato mandato iubet. Viam in hebr. fieri iubet aggeratione : aggerate, aggerate, complanate viam, tollite offendiculum ; cf. 40, 3; 62, 10. Mandatum gentibus hoc loco datur ; illae enim commode iuberi possunt auferre offendicula de via populi mei ; quo mandato tpsas gentes ad reditum piorum Israelitarum opem esse collaturas indicatur. Pro indole instaurationis notari oportet illam non promitti nisi confidentibus in Deum eamque in monte sancto: praeprimis promitti spiritualem, id quod etiam ex reprehensione scelerum quasi a contrario colligitur. Non ergo, uti chiliastae et veteres et recentiores contendunt, nationi iudaicae qua tali promittitur instauratio, sed solum piis; impiis vero idem eveniet quod
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v. 15 « quia haec dicit excelsus et sublimis habitans aeternitatem et sanctum nomen eius. in excelso et im sancto habitans et cum contrito et humili spiritu, ut vivificet spiritum humilium et vivificet cor contritorum :
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v. 16 non enim in sempiternum litigabo neque usque ad. finem irascar, quia spiritus a facie mea egredietur et flatus ego faciam » ; — hebr. nam ita dicit excelsus et sublimis, habitans in aetermum cuius nomen Sanctus est. : in excelso et im sancto habito et cum contrito et. humili spiritu ad. vivificandum | spiritum humilium etc. Quattuor modis potentia Dei et sanctitas describitur, quo maior verbis eius concilietur auctoritas, cum promissa et possit et pro sanctitate sua omnino velit in opus deducere. Hane voluntatem pulcherrime exhibet : idem ille Deus, qui in altissimis coelis et in sanctuario habitat i. e. in templo quoque peculiari modo suam praesentiam manifestat, etiam non dedignatur habitare in animo contrito et humili, in animo afflicto; et hac sua inhabitatione novam vitam. et. vigorem tribuit contritis et afflictis. Plerique n sancto accipiunt de sanctuario coelesti ; sed cum hoc iam nominatum sit 2n excelso et cum apta gradatione Dei ad homines descensus ac demissio exprimatur per gratiosam eius et singularem in templo praesentiam, quae toti nationi cedit in honorem et gloriam, dein per inhabitationem qua iustos singulos elevat ad se et exornat, censeo cum Sanct. Mald. explicandum esse de templo, qua acceptione etiam tautologia evitatur. Pulcher-. rime exhibetur Dei maiestas et sublimitas quae tamen hisce in terris in arimo contrito, afflicto, humili gratam sibi parare dicit habitationem, Deus ergo ex una parte adeo excelsus, ex altera parte describitur summ3 benevolentia sese demittens ad pauperem et humilem et eo quidem line, ut eum vivificet, ut ei de vita divina vitam vigoremque inspiret, ut ipse Deus fons vitae in animo afflicto exsistat novae vitae regenerator et auctor. Nonne hisce iam praeformantur verba illa : ego veni ut vitam habeant et abundantius habeant ? Sed ad hanc divinam inhabitationem et inde consequentem vitam suscipiendam requiritur animus contritus et humilis ; sicut antequam salus Domini nationibus manifestetur, opus est utomnis pompa et fastus humanus concidat (cf. ad 2, 11. 19. etc.), ita ii demum ad eam salutem accipiendam apti sunt qui in se ipsis pompam illam et fastum deiecerunt. Haec est norma per omnia Isaiae oracula obvia. Unde fit ut saepe salus praecise pauperibus, miseris, afflictis promittatur (cf. ad 44, 39; 96, 6; 63, 3. Ez. 9, 4. Soph. 3, 18 hebr.) ; ad idem refertur, quod toto populo in abiecta conditione constituto salus oritura praedicitur (cf. Mich. 5, 4. 2) ; etiam hic valet. illud : esurientes implevit bonis. Iis ergo qui ob prostratam theocratiam lugent, lugentes in Sion (Is. 63, 3) et qui afflictiones a Deo immissas humili animo subeunt orantes et confitentes cum prophetis : iram Domini portabo, quia peccavi ei (Mich. "1, 9 ; cf. Is. 63, 15 ; 64, 6. Ier. 3, 23), Deus benevolentissime se communicat eos erigens, consolans et ut creator nova vita perfundens et sua virtute eos sustentans et confortans. Iure observat Sanct. : « magna certe laus est spiritus humilis et compuncti vocari quoddam gratum Dei tabernaculum aut sedes, ubi commoretur tamquam in templo et coelo », et sollemnem loquendi modum ipsa sollemni promissione induci et declarari ait.S. Cyr.: « beati prophetae, quando magnum quiddam et divinum pollicetur Deus, magna admiratione gloriae eius et clementiae perfunduntur et velut exsultantes prae laetitia ad laudes canendas convertuntur. Tale quiddam nunc fecisse prophetam invenimus ; non enim dixit simpliciter : haec dicit Dominus, sed adiungit excelsus i. e. qui est supra omnia et natura omnibus creatis sublimior, sublimis i. e. in dignitate inconcussa constitutus, ineffabili celsitudine conspicuus » etc. Cur vero tanta Dei maiestas vitam largiatur afflictis et in eorum animis habitare dignetur, ratio redditur in v. 16 ex eo quia Deus propitius est et benignus, qui ut creavit res etiam earum curam habet nec vult interitum. (cf. Ewseb.). Deus enim non laetatur in perditione vivorum, creavit enim ut essent omnia (Sap. 1, 13. 14); vel ut explicat S. Hier. : « cum ergo a me egrediatur spiritus et flatu atque inspiratione mea cuncta vegetentur et vivant, non est iustum perire eos in aeternum qui meo flatu et spiritu sustentantur ». Eadem misericordiae ratio ex Deo creatore petitur in textu hebr. : nam spiritus a. facie mea languescet et. animae quas ego feci i. e. si non misericordia iram temperarem, omnia viventia contabescerent; indicat ad solam Dei misericordiam qua iustam. suam iram comprimit neque omnem vindictam capit, esse referendum quod non omnia igne furoris Dei absumantur. Ergo : misericordiae Dei, quia non sumus consumpti. Cur parcat, ratio effertur in emphatico illo ego feci ; quia creavit, conservat et ad salutem adducere gestit; « me enim non mortis auctorem sed vitae atque salutis effectorem esse profiteor » (Osor.). Uti 5. Hier., ita LXX quoque hunc versum interpretati sunt et sim. Syrus ; verbum |»y autem non habet notionem egredi, sed vel tegere vel intransitivc obtegi, obrui, deficere, deliquium pati, languescere, uti iam For. advertit. Ita Ps. 61, 3 dum anciaretur cor meum (vulg.) ; 102, 1 eum anzius fuerit (vulg.). S. Hier. ipse verbo lioc loco notionem tribuit priorem activam ; ita enim seribit : « spiritus quoque meus (qui ex me egredietur, sive qui iuxta hebraieum, Aquilam; Symmachum et Theodotionem cuncta circumdat (hoo enim sigriificat xspieOm0sexot et x&piBoei) vegotator est omnium ». Chald. explieat : quoniam spiritus mortuorum ego restituam ; proba- Poenam inflixit ad iustam punitionem peccatorum
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v. 17 « propter iniquitatem avaritiae eius iratus sum et percussi ewn, abscondi a. te faciem meam et indignatus sum, et abiit vagus in via cordis sui »; — in hac calamitate nationali etiam pii Dei cultores suas habent afflictiones multas et varias quas' perferant; quare hoc versu etiam explicatio additur ad v. 15; pii autem istis in miseriis a Deo inhabitante vitam et vigorem accipiunt. Radix malorum hoc loco indicatur culpa et malitia lucri, avaritiae, cupiditatis illius insatiabilis possidendi et fruendi (cf. 1, 23; 5, 8 seq.), qua omnes ordines infecti erant; principes et iudices diligentes munera iudicia et iura pervertebant (B, 93), sacerdotes in mercede docebant et prophetae in pecunia divinabant (Mich. 3, 11) etc. Propterea varias calamitates immisit abscondens ' (subauditur faciem meam scribit S. Hier. in comment.) i. e. favorem, lumen vultus sui subtrahens. At illae punitiones eos ad resipiscentiam non revocarunt : abiit aversus (rebellis) in via cordis sui (hebr.), e contra magis a Deo se avertit et proprii cordis cupiditates et libidines sectatus est; « voluntatis suae effrenatae viam iniit » (Osor.). At Deus populum suum non relinquit; misericordia sua sequitur errantem, aegrotum et vulneribus afflictum (1, 4-6) sanabit :
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v. 18 « vias eius vidi el sanavi eum et reduxi eum et reddidi consolationes ipsi et lugentibus eius »; — hebr. et sanabo ewm et ducam et reddam ; vidit scil. oculo et animo paterno (Tir. For.) in quos errores et miserias populus suam perversam sequens viam devenerit; quare miseratione tactus sanabit eum i. e. animorum vulnera et malas cupiditates quibus irretitus in viam cordis sui abierat (v. 1'1 ). Ad eiusmodi sanationem (cf. 4, 26. Os. 2, 14. Mich. 4, 10); sed ex eo reducet populum et restituet consolationes zpsi ef lugentibus eius i. e. ipsi populo et quidem iis qui de miseria praesenti et de ruina theocratiae lugent et Dei gratiam et reconciliationem exoptant, qui in terra aliena constituti non gentilium moribus et ritibus delectantur sed toto animorum desiderio in instaurationem theoeratiae feruntur. Illud et explicat quibus eae consolationes omnibus oblatae revera obtingant, scil. lugentibus (cf. 61, 3. Soph. 3, 18 hebr.). En, praeformatur illud : beati lugentes, quoniam ipsi consolabuntur (Matth. 5, 5). Et in quanam re consolatio illa sit reponenda, declaratur
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v. 19 « creavi fructum. labiorum pacem, pacem ei qui longe est et qui prope, dixit Dominus, et sanavi eum »; — hebr. creans fructum. (proventum) labiorum Dominus dixit : pax, paz longe remoto et propinquo et sano eum i. e. Dominus id creat quod per prophetas suos annuntiat ; haec annuntiatio prophetica vocatur fructus vel proventus labiorum, quippe quod assidue in ore et labiis prophetarum resonuerit; huius autem summa et argumentum est paz, quae annuntiatur per orbem universum, iis qui longe absunt a sede tlieocratiae et iis qui prope adsunt, et hac pace restituta sanatio perficitur, restitutio in integrum et redintegratio, instauratio. Cum in v. 11 aversione a Deo et via cordis mala vulnera animorum designata sint, haec sanatio per se refertur ad indolem instaurationis spiritualem. Hisce verbis revera conünetur, ut S. Cyr. advertit, anacephalaeosis quaedam vel recollectio totius orationis ; declaratur enim et proponitur summa quaedam omnium oraculorum ; effertur paz eaque abundantia quadam, in qua pace salus messianica consistit et absolvitur; haecque pax omnibus annuntiatur ; proinde « ut sis salus mea usque ad extremum terrae » (49, 6) ; et demum haec salus tamquam sanatio a perversis inclinationibus et cupiditatibus, tamquam restitutio in integrum exhibetur. et gratiarum actiones, quas Deus in omnium labiis efficiet : « qui spiritu suo piorum mentes ad fundendas preces et gratias illi agendas suscitat » (Üsor. sim. Sanct. Malv. Sa, Rohl. Kn. Del. Or.) vel quod alii praeferunt : « nihil aliud quam pacem sonabunt passim ora hominum » (For. sim. Pint. Troch. Sein.) vel preces et supplicationes (Sasb. Tir.). Uti verba efferuntur in vulg. creavi etc. illa explicatio de laudibus et gratiarum actione satis commoda est et potest commendari eo quod salute hac per orbem diffusa ubique cantica fore laudum iam saepius a propheta est enuntiatum (cf. 49, 10; 49, 13; 51, 11; 52, 9; 54, 1; 55, 19 et in priore parte v. g. 19, 1; 24, 14; 95, 9; 26, 1; 27,2 etc.), et loeutione admodum simili Hebr. 13, 15: offeramus hostiam laudis Deo, hoc est fructum labiorum (cf. ad Os. 14, 3). Sed in textu hebr. legitur creans et ita .quoque Aq. Sym. Theod. xvtev (cf. Field, Hexapl. ad h. 1.) ; unde sententia hunc in modum erit iungenda : ereans fructum labiorum dixit Iahve : paz etc. ; illud dixit Iahve collocatur in media oratione, uti v. 294 et 48, 22. Verba autem pax, pax etc. ad sermonem Domini referri oportet quia sequitur : ef sanavi eum. Sed in hac sententiae cconformatione fructum labiorum de verbo prophetico accipere oportebit ; nam non videtur adesse sensus commodus, si explicaveris : dum Deus procreat laudes in ore hominum, dicit et annuntiat : pax etc. ; bene vero locutio Dei ita concipitur, ut ad homines perferatur per labia prophetarum. Sed dum confidentibus in Deum (v. 13) et lugentibus (v. 18) pax, pax i. e. abundantia pacis annuntiatur et sanatio, impii iactabuntur tamquam mare saeva tempestate agitatum et misero interitu cruciabuntur; quare denuo vates inculcat, instaurationem non nationi qua tali promiscue promitti, verum piis, et indolem eius esse spiritualem ;
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v. 20 « impii autem quasi mare fervens quod. quiescere non. potest et redundant fluctus eius in conculcationem et lutum »; — hebr. ut mare exagita- Lum... et exculiunt aquae eius coenum et. lutum. Ipsi animis inquieti exagitantur et torquentur, hancque perturbationem etiam in alia effundunt, sicut aquae inundantes ubique coenum et lutum relinquunt et campos agrosque steriles reddunt et pessumdant. Ita bene exhibetur vastatio impietatis ; et se et quantum potest alios quoque impius reddit infelices. Undae perpetuo agitatae et fluctus vi tempestatis exagitati animae conditionem exhibent malis cupiditatibus vexatae et perpetuo impulsae ; hae autem cupiditates et libidines propellunt etiam coenum et lutum, opera edunt foedissima (cf. Mar. Lap. Men. Tir.). Quare etiam conculcationem in vulg. plerumque accipiunt res viles et conculcandas (cf. For. Osor. Sanct. Lap. Men. Tir. Schegg, Loch) et ita quoque explicare videtur S. Hier. dum scribit : « fluctus revolvuntur ad litora atque iterum resorbentur et in se fracti lutum efficiunt quod pedibus conculcatur » ; sim. tum magna vi ventorum mare? tales sunt, inquit, improborum mentes; quiescere non valent affectibus suis et afflatu malorum spirituum agitatae, quin etiam, ut hebraea sonant, nunquam non stercus et lutum eiiciunt » i. e. « quaecumque in aliorum conspectum producit impius iactatus turbationum aestu eiusmodi sunt, ut non possint esse non molesta ac vilia, quae optime fluctuum redundantium limus ac lutum vocari possunt » (Sanct.); cf. Matth. 45, 19; ep. lud. v. 18. Demum concluditur haec oratio et tota haec sectio illo epiphonemate
57:21
v. 21 « non est paz impiis, dicit Dominus Deus »; — hebr. dicit Deus meus; ita. propheta sigillum approbationis divinae sermoni apponit optime sciens, a quo argumentum acceperit et cuius verba, ipse interpres fidelis exposuerit; quare cum animi affectu ea ut dicta Dei sui proponit. Graviter vim effati expendit Sanct. : « gravissimum hoc epiphonema satis ostendit quid spectare possit sceleratus et impius, nihil scil. eorum quae in pacis nomine contineri diximus. Dum enim in vivis agit, nihil est quod speret praeter fluctus, lutum et conculeationem, quod satis re ipsa experiuntur quotidie popularis aurae et saecularium rerum amatores et aucupes ». Ceterum ea est iniquitatis indoles, ut magno semper aestu et fervore in propagationem mali feratur et viribus omnibus improba consilia promovere et exsequi conetur; quare ea quoque ratione optime comparatur mari concusso et spumanti. Ceterum cf. 48, 22. In huius orationis fine paucis admonere iuvat, ut ea notentur quibus eam orationem nullo modo in fine exsilii esse compositam ostendatur. Uti vidimus, insistunt aliqui in eo quod 56, 2. 6 solius sabbati mentio fit. Cur id iure fiat, iam diximus. Sed nunc insuper adverte, quanta cum inadvertentia tale illi urgeant argumentum ; statim enim in v. 1 sermo est de domo orationis ad quam illos adducturus sit; ita autem de domo orationis sermo fit uti de monte sancto; ergo domus orationis tamquam exsistens supponitur. In fine autem exsilii prius sermo erat ingerendus de aedificanda domo; in fine exsilii Deus non poterat induci loquens : domus mea (quae scil. nulla aderat!) domus orationis vocabitur (v. 7). Neque intelligitur, quomodo versus exsilii finem gentes invitentur, ut veniant et populum israeliticum et regnum devorent. Cum respublica iam dudum esset ruinis prostrata et populus abductus et dispersus, quid adhuc erat devorandum? Dein descriptio illa ducum et pastorum qui pessimo suo exemplo gregem pessumdant, iterum supponit gregem sub eiusmodi pastoribus positum, ab iis directum et administratum. Sed quaeri licet, num in exsilio Iudaei ita sub propriis ducibus fuerint constituti et in tota rerum administratione ab iis gubernati, ut eo prorsus modo exhibeantur tamquam grex iis subiectus, quo in terra palaestinensi? Aliter loquitur Ezechiel qui revera tempore exsilii vaticinatus est; vide Ez. 34, 2; Ezechiel rem actam et praeteritam describit; rem praesentem exhibet et delineat Isaias. Quomodo autem id quo1 $7, 1. 2 dicitur, nullo modo pertineat ad exsilii finem i. e. ad periodum qua non calamitas instet verum salus illa tot votis expetita, ex ipsis verbis elucet. Iustus enim a benigno Deo morte aufertur, ut maiorem evadat miseriam; ergo talis instare censetur; sed num hoc dici potest de fine exsilii ? Idololatria demum in convallibus, in excelsis, in montibus perpetrata eo modo describitur, quo reverain Palaestina exercebatur; ipsae convalles, montes excelsi non Babyloniam, sed Palaestinam dicunt. Quibus adde, quod v. 8dicitur et quodad idololatriam inipso templo exercitam alludere videtur. Quodsi hoc non adeo certum videtur, certissimum habes indicium temporis in legationibus ad reges missis foederis ineundi et auxilii petendi causa, habes in eo quod Deus idololatriam silentio praeteriisse se dicit i. e. nondum eo quo oportuit modo punivisse, habes in eo quod pro tempore futuro talis poena condigna annuntiatur. Talis pocna condigna erat exsilium; sed in fine exsilii quid sibi vellet denuntiatio illa in v. 12. 13 exposita? Si ipso exsilio idololatria nondum est punita (uti tamen minae iam in Deuteronomio et 3 Reg. 9, 9 etc. propositae indicant) qua tandem castigatione in fine exsilii punietur? Quae punitio has minas est subsecuta? Hisce addi potest probabilissime v. 15 praeter oelum etiam templum commemorari ut locum habitationis Dei. Demum ad totam hanc sectionem adnotare iuvat et paucis in memoriam revocare quam arcta inter se unitate et rerum explicatione cohaereat. Tres in ea partes distinguere poteris, in quarum unaquaque adstat servus Domini labores et dolores sustinens et hisce expiationem et gloriam efficiens ac communicans : sunt eae partes cap. 49; dein maiore iam rerum copia singulis pertractatis 50, 1-52, 12; demum etiam copiosiore apparatu 82, 13-57, 21. In singulis partibus iria efferuntur : dolores Messiae, gloria inde exoritura, ruina pro contumacibus. In cap. 49 Messiam cernimus tamquam doctorem contemptum eti neglectum (49, 4. 1); in'altera parte ut percussum et sputis illusum (50, 6), in tertia ut morte interemptum, ut sacrificium piaculare (33, 2-10). Sed ex eius doloribus exoritur salus et gloria; gloria pro ipso, salus et gloria pro Israel, Sion, universo orbe; ita 49, 5-94; 51, 1-52, 12; breviter 53, 10-12 sed explicatius 54, 1-56, 8. Ita ergo Messias describitur futurus in resurrectionem. Verum in unaquaque parte etiam in ruinam eum fore contumacibus graviter inculeatur : 49, 25. 96; 50, 9. 11 et 51, 93, 54, 11 et 9-91 21. Quam meritic autem tota haec sectio inscribatur : expiata est iniquitas, in quaestionem vocari nequit, cum apertum sit Messiae expiationem esse quasi centrum et fontem ex quo bona cuncta salutis et gloriae hic enumerata et descripta promanent et. iugiter in orbem universum diffundantur et ad coelum usque et aeternitatem pertingant. Uti in priore sectione, ita hic quoque observavimus vatem ita de rebus futuris loqui, ut tamen quae ad utilitatem aequalium conducant minime negligat, sed vaticinia iis reddat proficua et sui temporis scelera perstringat et gravi emendet correptione.
57:3
The prophetic writings abound in reproaches against recourse to magic (cf. Hos. 4:12; Is. 2:6; 3:2 f.; 57:3; Jer. 27:9; Mal. 3:5), and this aversion persists in the writings of the New Testament (Acts 8:9; 13:6, 10; 19:19). This shows how deeply rooted in the people was the tendency toward …
57:9
"descends" or "plunges" (Is. 14:9-15; 57:9; Ez. 31:15-17; 32:21; Am. 9:2; Ps. 85:13; 138:8; Prov. 15:24). The deep f. is a synonym of "death" that sweeps away (Job 24:19; Ecclus. 14:12; 51:2-9; cf. Apoc. 1:18 and 20:13-14), …
57:13
… 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, 25 f.; etc.; …
57:15
… Psalms (ὁ πτωχός = 'anī 19 times), the 'anāwīm are opposed to the 'anāwīm in the sense of "wicked," that is, to the rich and powerful who are their oppressors (Ps. 11:1-6); God promises to these outcasts refuge and support (Ps. 9:13-19; 33:7; 34:10; Is. 57:15) and the Messiah will deliver them (Ps. 71:2-4, 12 f.) from the arrogance of the magnates, representatives and arbiters of legality, who trample them: he will be their redeemer and …
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.